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Books on the topic 'English Congregation of the Order of St'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Marsh, Richard. Fr. Marsh's escape from Dieulouard: His own account written in 1794. [York?]: Ampleforth Abbey Trustees, 1994.

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2

Scott, John. To the congregation of St. Matthew's Church, Halifax, as a token of his affectionate regard, the following sermon is respectfully inscribed by their Pastor. [S.l: s.n., 1987.

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3

Waits, E. Wallace. Sermon to the Independent Order of Odd-fellows delivered by the Rev. E. Wallace Waits, in St. Andrews Church, Stratford, Ont., on Sabbath, April 13th, 1879. [Stratford, Ont.?: s.n., 1994.

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4

Church of Scotland. Office for Worship and Doctrine, ed. A welcome to a child: Four orders for Thanksgiving and Blessing : together with suggestions for hymns and songs ; also included, An order for the sacrament of Holy Baptism of a child : adapted from Common order for use when both parents and sponsors participate ; and, Vows and charge to the congregation for use at a Confirmation (General Assembly 1996). Edinburgh: Saint Andrew Press on behalf of the Office for Worship and Doctrine of the Church of Scotland, 2006.

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5

Bernard. The letters of St. Bernard of Clairvaux. Thrupp, Stroud, Gloucestershire: Sutton, 1998.

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6

Bernard. The letters of St Bernard of Clairvaux. Kalamazoo, MI: Cistercian Publications, 1998.

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7

Barclay, John. Extract from a sermon preached in St. Andrew's Church, Toronto, on the 30th April, 1865, by the Rev. Dr. Barclay, on the occasion of the sudden death of Colonel E.W. Thomson, one of the elders of the congregation. [Montreal?: s.n.], 1987.

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8

Auth, Charles R. A Dominican bibliography and book of reference, 1216-1986: A list of works in English by and about members of the Order of Friars Preachers, founded by St. Dominic De Guzman (c1171-1221) and confirmed by Pope Honorius III, December 22, 1216. Washington, D.C. (487 Michigan Ave., NE, Washington 20017): Dominican House of Studies, 1986.

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9

Auth, Charles R. A Dominican bibliography and book of reference, 1216-1992: A list of works in English by and about members of the Order of Friars Preachers, founded by St. Dominic De Guzman (c1171-1221) and confirmed by Pope Honorius III, December 22, 1216. Washington, D.C: Dominican House of Studies, 1992.

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10

Buś, Anthony. A mother's plea: Journey into the light. Stockbridge, MA: Marian Press, 2005.

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11

Shaw, Robert L. J. The Celestine Monks of France, c. 1350-1450. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986787.

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The Celestine monks of France represent one of the least studied monastic reform movements of the late Middle Ages, and yet also one of the most culturally impactful. Their order - an austere Italian Benedictine reform of the late thirteenth century, which came be known after the papal name of their founder, Celestine V (St Peter of Murrone) - arrived in France in 1300. After a period of marginal growth, they flourished in the region from the mid-fourteenth century, founding thirteen new houses over the next hundred years, taking their total to seventeen by 1450. Not only did the French Celestines expand, they gained a distinctive character that separated them from their Italian brothers. More urban, better connected with both aristocratic and bourgeois society, and yet still rigorous and reformist, they characterised themselves as the 'Observant' wing of their order, having gained self-government for their provincial congregation in 1380 following the arrival of the Great Western Schism (1378-1417). But, as Robert L.J. Shaw argues, their importance runs beyond monastic reform: the late medieval French Celestines are a mirror of the political, intellectual, and Christian reform culture of their age. Within a France torn by war and a Church divided by schism, the French Celestines represented hope for renewal, influencing royal presentation, lay religion, and some of the leading French intellectuals of the period, including Jean Gerson.

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12

Farewell sermon to the congregation of St. Paul's Church, Woodstock. [Woodstock, Ont.?]: W. Warwick, 1993.

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13

Dawson, Thomas. Memoirs Of St. George: The English Patron And Of The Most Noble Order Of The Garter. Kessinger Publishing, LLC, 2007.

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14

Dawson, Thomas. Memoirs Of St. George: The English Patron And Of The Most Noble Order Of The Garter. Kessinger Publishing, LLC, 2007.

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15

St. Paul's Cathedral (London, Ont.), ed. Christmas 1874: Order of choir service used in St. Paul's Cathedral, London, Ont. : Mrs. Raymond, organist. [S.l: s.n., 1986.

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16

Biersack, Louis. The Saints And Blessed Of The Third Order Of Saint Francis. Kessinger Publishing, LLC, 2006.

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17

Biersack, Louis. The Saints And Blessed Of The Third Order Of Saint Francis. Kessinger Publishing, LLC, 2007.

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18

The faithful minister of God a burning and a shining light: A sermon, preached to the congregation of St. Andrew's Church, St. John's Newfoundland, on the evening of February 16th, 1845, being the Sabbath immediately after the interment of their late pastor the Rev. Donald Allan Fraser, A.M. [St. John's, Nfld.?: s.n.], 1992.

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19

Federal Association, U.S.A., ed. A prayer companion: For the Federal Association, U.S.A, the Sovereign Military Hospitaller Order of St. John of Jerusalem, of Rhodes, and of Malta. New York: Paulist Press, 1997.

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20

The mission-book of the Congregation of the Most Holy Redeemer: A manual of instructions and prayers adapted to preserve the fruits of the mission : drawn chiefly from the works of St. Alphonsus Liguori. Baltimore: Kelly, Hedian & Piet, 1985.

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21

Order of divine service in St. Paul's Cathedral, London, Ontario on the occasion of the return of B Company of 2nd Battalion, Royal Canadian Regiment from Transvaal War: Christmas, 1900 .. [London, Ont.?: s.n.], 1987.

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22

(Compiler), Charles R. Auth, James R. Emond (Editor), and James A. Driscoll (Editor), eds. A Dominican Bibliography and Book of Reference, 1216-1992: A List of Works in English by and about Members of the Order of Friars Preachers, Founded by St. Dominic de Guzman (c.1171-1221) and Confirmed by Pope Honorius III, December 22, 1216. Peter Lang Publishing, 2000.

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23

Goodrich, Jaime. Exiles Abroad. Edited by Andrew Hiscock and Helen Wilcox. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.013.26.

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Over the course of the early modern period, political and religious upheavals in England led to the formation of many different expatriate communities on the Continent and in North America. As Catholics, Protestants, Nonconformists, and Royalists lived in exile, they established three major sorts of communities: lay congregations; educational institutions; and monastic houses. Examining texts produced by and for representative examples of each group (the Marian congregation at Geneva, the English colleges at Rheims and Rome, and the Third Order Franciscan convent in Brussels), this chapter offers case studies of the way that exiled communities adapted certain forms of writing in order to develop and express a collective religious identity. In doing so, members of these groups negotiated their relationships with one another, the English nation, and the broader Continental religious community.

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24

Bontemps, Arna. Churches. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037696.003.0009.

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This chapter focuses on several prominent black religious institutions in Illinois, including Quinn Chapel. The establishment of Negro churches in Illinois dates from the late 1830s, with the formation of religious bodies in Brooklyn, near East St. Louis, and Jacksonville. Quinn Chapel in Brooklyn is generally credited as the initial institution (as also the first west of the Alleghenies), although there is evidence that in 1837 two Baptist clerics had organized a church at Jacksonville. In Chicago, Quinn Chapel, a branch of the African Methodist order, was the first Negro congregation. While there was no formal black church organization in Illinois until the late thirties, there had been religious practice of one sort and another among the Negroes. This chapter looks at the rise of various Negro churches in Illinois and how religion became the leading force and attraction in the life of the race in the state.

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25

McSheffrey, Shannon. The Hospitaller’s Cloak. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198798149.003.0004.

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This chapter explores sanctuary claims made in the properties of one particular religious order, the Knights of St John of Jerusalem (the Knights Hospitaller). The order had a special relationship with the English system of criminal prosecution (providing burial to hanged felons), exemplifying an amalgam of mercy, justice, and charity that had much in common with the ideology of sanctuary. Over the period between 1400 until the 1530s, the Hosptiallers made increasingly ambitious but impracticable arguments for sanctuary, claiming it in any of their real properties. Although the Hospitallers were forced largely to abandon this strategy by the 1520s, this chapter shows why this was not characteristic of other institutions’ sanctuary privileges, which were accepted by courts and kings into the 1530s.

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26

Fay, Jessica. Wordsworth’s Ecclesiastical Heritage. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816201.003.0006.

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Ecclesiastical Sketches (1822) is an attempt to promote national ecclesiastical unity at a time when Wordsworth considered the Anglican Establishment to be threatened by the prospect of Catholic Emancipation. In preparation for this sonnet series, Wordsworth engaged closely with the work of the Anglo-Saxon scholar, St Bede. This chapter explores the importance of Bede’s eighth-century Ecclesiastical History of the English People as both a model for Wordsworth’s sonnets and as a channel through which he became particularly aware of his heritage as a descendent of the Anglo-Saxon Kingdom of Northumbria. In this light, the chapter argues for an expanded view of what constitutes Wordsworth’s ‘local’ region, noting that Grasmere was once part of a powerful Kingdom that stretched across the breadth of England. In order to balance his local attachments and appreciation for monasticism with his political opinions, Wordsworth shifts the sonnet form towards the loco-descriptive inscription.

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27

Walsh, P. G. Augustine: De Civitate Dei The City of God Book X. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9780856688492.001.0001.

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This edition of St. Augustine's The City of God (De Civitate Dei) is the only one in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In these books, written in the aftermath of the sack of Rome in AD 410 by the Goths, Augustine replies to the pagans, who attributed the fall of Rome to the Christian religion and its prohibition of the worship of the pagan gods. Following on from Book IX, this book discusses the issue of demons and their role in Platonism as being partly identical with the lesser gods. Having previously argued that in order to achieve the blessed life, we must worship one true God alone, Augustine now continues his discussion using the celebrated Neoplatonist Porphyry as his main source. Whilst applauding aspects of Porphyry's views, Augustine's main concern is to deliver his message that the sole path to blessedness after death is acknowledgement of the Incarnation and Christ as Mediator. Increasingly concerned with promoting the Christian message, Augustine cites the Bible frequently in Book X. The edition presents Latin text with facing-page translation, introduction and commentary.

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