Academic literature on the topic 'Great Missenden Parish Church'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Great Missenden Parish Church.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Great Missenden Parish Church"
1
Lányi, Gábor. "“Ecclesiastical Authority Terror”. The Downgrading of the Szigetszentmiklós Reformed Parish to Mission Parish in 1956." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (September 20, 2020): 53–78. http://dx.doi.org/10.24193/subbtref.65.2.03.
Full textAbstract:
"On 24 May 1956, Délpest Reformed Diocese – by the consent of the Danubi-an Reformed Church District– downgraded the Szigetszentmiklós Reformed Parish to the status of mission parish. The 700 members strong, almost 400 hundred years old parish’s chief elder was also relieved of his duties whilst the consistory was dis-solved. The downgrading of the long-standing parish, the dissolution of the elected consistory, and the deprivation of its right to elect its minister gave rise to protests both inside and outside the parish. An array of scandals, disciplinary issues, and dif-ficult as well as intricate lawsuits followed. The matter also generated waves in the entire Reformed Church since the presidium of the diocese overlooked the ecclesias-tic rules and regulations, ordering the downgrade without the consent of the dioce-san assembly –also assisted by the presidium of the church district–, accepting the new situation and appointing the mission minister. The case of Szigetszentmiklós is a great example to understand the global pic-ture of the actions taken against the disloyal ministers and consistories by the ecclesi-astic governance intertwined with the one-party state. Keywords: Hungarian Reformed Church during communism, church–state relations during communism, 20th-century history of the Reformed Church in Hungary, cold war, Albert Bereczky, Szigetszentmiklós."
2
Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history." Historia i Świat, no. 8 (August 29, 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.
Full textAbstract:
In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.
3
Hammond, David. "The Virtual Classroom and the Local Church." Horizons 43, no. 1 (May 13, 2016): 106–32. http://dx.doi.org/10.1017/hor.2016.2.
Full textAbstract:
In his important 2005 analysis of the Catholic Church in America, Peter Steinfels observed that in some respects, the future of lay parish ministry is assured. Catholics are willing. The church needs them. The parish of 2025 will employ them. What remains to be determined is who will be drawn to these positions and how they will be trained, appointed, promoted, retained, and supported in their work and their personal spiritual growth. With sufficient neglect and discouragement, of course, their numbers could level off…, turnover could increase, those with greatest potential for leadership could be driven away, or polarization that has injured other aspects of lay parish ministry could settle in here, too. How will they be trained? Traditional university programs, of course, will continue to do the job for a relatively small body of professionals. But many potential lay ministers are not in a position to go to the universities that offer graduate degree programs in theology or religious education. There are financial and geographic obstacles facing many who are “willing” and who might possess great “potential for leadership.” They live in remote parts of the country or are stationed in military bases around the world, and the cost of spending years on a campus with a graduate theology program is not financially realistic. The local churches need their involvement in ministry; some of these potential leaders are now being trained in online programs.
4
Williamson, Magnus. "Liturgical Polyphony in the Pre-Reformation English Parish Church: A Provisional List and Commentary." Royal Musical Association Research Chronicle 38 (2005): 1–43. http://dx.doi.org/10.1080/14723808.2005.10541008.
Full textAbstract:
The great majority of late-medieval lay people encountered the Universal Church most directly, and in some cases exclusively, through their local parish church. The parish has therefore been at the heart of research into lay piety, as witnessed in a range of detailed studies of pre-Reformation beliefs, rituals, rites of passage, clergy, episcopal oversight, parochial administration and social organization. Until recently, however, the ‘soundscape’ of the pre-Reformation parish has received less exhaustive attention, perhaps because the parish has been seen as peripheral or subordinate to the mainstream of musicological research (few first-rank composers are known to have worked within English parish churches), but also because the documentary sources are more disparate and often less complete and informative than the archives of more superficially prestigious institutions. Nevertheless, if the widespread cultivation of polyphonic singing within divine worship was one of the seminal cultural achievements of late-medieval England, what contribution did the parish make towards this revolution? How many parishes maintained polyphonic choirs? What role did the laity play in promoting liturgical polyphony? And what might such initiatives reveal concerning lay attitudes towards liturgical music? Studies of Bristol, London, Louth, Ludlow and York have highlighted the potential of the parish as a focus for musicological research, and have begun to answer some of these questions. The following handlist, an earlier form of which was prepared for the 2002 Harlaxton Medieval Symposium, is intended to serve as a springboard for further research in this field. Although neither complete nor definitive, its aims are to bring together, as comprehensively as possible, the available evidence concerning the singing of liturgical polyphony before 1559, and to provide an overview of the contextual factors which have informed the underlying methodology: to this end, the list itself is preceded by an extended commentary.
5
Adamczyk, Tomasz. "Kościół i parafia w doświadczeniach polskich migrantów." Roczniki Nauk Społecznych 12(48), no. 1 (2021): 79–104. http://dx.doi.org/10.18290/rns20481-4.
Full textAbstract:
The article shows the institutional and societal dimension of the religiosity of Polish migrants in Great Britain. Three issues were subjected to sociological analysis: church, parish and clergy, which were presented from the perspective of the respondents’ experience. Empirical material was collected using the qualitative research method using in-depth interview techniques. Sociological analysis has shown that in a pluralistic society, changes in the institutional parameter of religiosity are multidirectional. In a multicultural society, some migrants negatively assess the institutional dimension of the functioning of the Church or parish, for others, especially in the context of migration, they become important and much needed. The assessment of the clergy is also diversified and often depends on the level of religiosity of the examined person.
6
Eremeeva, O. I., and N. A. Murashova. "Church libraries in West Siberia in the XIX- XX centuries." Bibliosphere, no. 3 (September 30, 2017): 22–26. http://dx.doi.org/10.20913/1815-3186-2017-3-22-26.
Full textAbstract:
Church libraries played a great role in spreading knowledge at the turn of XIX-XX centuries. Parish libraries included the latest literature of an educational character. The diocesan library stocks contained books on history, pedagogy and other sciences. Libraries of theological seminaries had more extensive literature list in foreign languages. Libraries of religious schools besides books had periodicals. A huge contribution to developing the librarianship in Siberia had religious brotherhoods, which opened libraries and reading rooms as well.
7
Barron, Caroline M. "Church music in English towns 1450–1550: an interim report." Urban History 29, no. 1 (May 2002): 83–91. http://dx.doi.org/10.1017/s0963926802001086.
Full textAbstract:
In the towns of late medieval England (where perhaps 10 per cent of the population may have lived) the parish churches were being continuously expanded, adapted and decorated. Chantry and fraternity chapels were added between the nave pillars, or at the eastern ends of the aisles and here, as well as at the high altar, masses were celebrated and prayers recited with incessant devotion by the living for the repose of the souls of those who had died. These intercessory services, together with those of the usual liturgical round which took place in the choir and in the nave, were increasingly accompanied by complex polyphonic music involving several singers, both men and boys, and the playing of organs which were becoming ubiquitous in medieval parish churches. The development of this dynamic parish music has been detected, but not much studied. In part this is the result of the failure of urban historians and musicologists to talk to each other. Historians of late medieval religion have recently been exploring the diversity and sophistication of parochial devotional practices and have reaffirmed the importance of religious guilds and chantry foundations in enriching the liturgical practices of the parish, but they have paid little attention to music, and none to the impact of church music on civic ceremonial and the legitimating processes of urban rulers. Musicologists who have worked on the music of the English church have been, until very recently, comparatively uninterested in what happened beyond the interior of the church and, in any case, more interested in the great royal and collegiate foundations from which some music has survived. The surprising conclusion is that, for both urban historians and musicologists, the connected argument that links religious ritual, broadly defined, with the spatial and social dimensions of life and work in towns barely yet exists.
8
Rzepecka, Marta. "Marta Rzepecka: Archiwum kapituły i parafii Opatów." Archiwa, Biblioteki i Muzea Kościelne 93 (April 21, 2021): 259–77. http://dx.doi.org/10.31743/abmk.12529.
Full textAbstract:
The aim of the following article is to present and analyse the collection of the Chapter and Parish Archive in Opatów. The Opatów chapter, existing for over eight centuries, is one of the oldest Polish collegiate chapters. The canons of Opatów produced a great number of records, which constitute an important source for the regional history. Unfortunately, through the centuries the documents of this archive have been depleted due to numerous wars, partitions, church fires and because of borrowing of these documents.The author concentrates on the archival sources ffom the Chapter and Parish Archive in Opatów. Among others, there are statutes and detailed reports of the Opatów chapter meetings ffom the years 1762-1822 and 1848-1972, original documents issued for the chapter and its church sińce the 16® century, the records of the bishops of Sandomierz, consistory’s and diocesan curia’s correspondence, inventories of a church property and benefices of St Marcin Church in Opatów. This archive materiał includes, among other things, information on canons, the chapter, a church property and on the materiał and spiritual condition of the parishioners. The other collection (The Parish Archive in Opatów) holds mainly registers. There are birth, marriage, death records. The oldest records are baptism ones. They have been kept sińce the beginning of the 17® century. The oldest death records are ffom the end of the 17® century, while marriage ones ffom the first half of the 18® century. The registers are connected with the banns books of the intended marriages and prenuptial exams. In the above-mentioned collection there are such books ffom the 20® century. Apart ffom registers, interesting materiał to leam the history of the parish of Opatów can be found in petty cash ledgers and minutę books such ecclesiastical institutions as the Third Order of St Francis, Rosary Fratemity, rosary groups and "Caritas"
9
NEVILLE, CYNTHIA J. "Native Lords and the Church in Thirteenth-Century Strathearn, Scotland." Journal of Ecclesiastical History 53, no. 3 (July 2001): 454–75. http://dx.doi.org/10.1017/s0022046901008715.
Full textAbstract:
The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old Celtic families in particular the Church's designs sometimes clashed with the interests of great native land-holders and their kinsmen. In many of these lordships the process of parish formation was ultimately the result of negotiation and litigation which saw the Church forced to accommodate the claims of Celtic landowners. This article examines, in the context of the native lordship of Strathearn, the struggles that marked the creation and consolidation of some parishes in thirteenth-century Scotland.
10
Jemielity, Witold. "Budownictwo kościelne w Królestwie Polskim." Prawo Kanoniczne 39, no. 1-2 (June 5, 1996): 95–135. http://dx.doi.org/10.21697/pk.1996.39.1-2.04.
Full textAbstract:
The administrative regulations concerning the church erections should be divided into two groups = from the year 1817 and 1863. The first group was initiated with the provision of Alexander the First’s in 6/18.03.1817. Supplemented with the governor’s decision in 3.01.1818. The resolution of Alexander the First’s in 25.12.1823/6.01.1824, the regulations of the government, religion and public education board in 8.01.1829 and the decision of the governor’s in 8/20.10.1837. The latter group of regulations was introduced by Alexander the Second with the ucase dated from 8/20.01.1863. The Tsar’s order was supported by the Administrative Board of the Kingdom in 15/27.03.1863 and it sanctioned the instructions of church and other parish erections in 5/17.03.1863. Church administrations were allowed to spend 300 roubles. It was much more than the sum of the 7,50 roubles they had been allowed before. And the governors’ administrations had at their disposal 3000 roubles instead of 300, which had been available up till then. Decisions on church erections and renovations were made by Governor’s board which allowed to collect church money from a bank. The civil authorities, however decided if there was a need to build and renev churches, parishes, cementaries. They supervised the estate work and controled the expenses. The government also let set the oadside crosses, provate chapels and graves. The church authorities could only advise ahere and how to build until the end of the century, when they got a lot more influence. The Government Board in parishes was represented by church boards which consisted of a few civilians. After 1863 all parishioners voted for the obligatory subscriptions which became essential funds for the church building. Parish funds were reguralily replenisted by: collectors, fees for a grave place at a cementary, private donations and the fourth parts of parish administrators’ properties. In the first half of the century church erections were not conducted satisfactorily efficiently. The whole situation changed for better on the turn of the century. A great number of the brick churches, public chapels and presbyteries were built then.
Dissertations / Theses on the topic "Great Missenden Parish Church"
1
Orlik, Susan Mary. "The 'beauty of holiness' revisited : an analysis of investment in parish church interiors in Dorset, Somerset, and Wiltshire, 1560-1640." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8751/.
Full textAbstract:
This analysis of the extant material evidence of the interiors of parish churches in Dorset, Somerset and Wiltshire, 1560 -1640, challenges traditional assumptions about who decorated them, and what motivated them. Local studies show that what might appear as compliance to externally imposed requirements could also be a more complex story of parochial priorities and of local catalysts; some radical changes could appear traditional. Whilst donors' religious and secular motives were often interwoven, this study will show that there was no clear alignment between confessional positions and decoration, and that Protestantism continued to embrace the visual in parish churches. It will be argued that the enhancing of churches predated the 1630s, and anything that could be called Laudian. It is a central argument that Laudian should not be used as the reference point for church decoration, when Protestants of many hues, and some of no evidenced confessional position, were materialising 'the beauty of holiness'. In displaying layered identities, it will be shown that investors used similar images in domestic and public spaces. It will bring a new analysis of the furniture, fittings and fabric of parish churches which develops an understanding of the changed worshipping experience in those eighty years.
Books on the topic "Great Missenden Parish Church"
2
Worship and the parish church in early modern Britain. Farnham, Surrey, England: Ashgate, 2013.
Find full text
3
Robert, Whiting. The reformation of the English parish church. Cambridge: Cambridge University Press, 2010.
Find full text
4
Elizabeth, Fisher, Thoresby Society, and Leeds Philosophical and Literary Society., eds. The monuments of the Parish Church of St. Peter-at-Leeds. Leeds: Maney Pub. for The Thoresby Society, 2007.
Find full text
5
Kwaiter, Elias. A pioneer Melkite Parish on the shores of the Great Lakes in Cleveland. [Cleveland, Ohio: s.n.], 1996.
Find full text
6
Beaver, Daniel C. Parish communities and religious conflict in the Vale of Gloucester, 1590-1690. Cambridge, Mass: Harvard University Press, 1998.
Find full text
8
The people of the parish: Community life in a late medieval English diocese. Philadelphia, Pa: University of Pennsylvania Press, 2001.
Find full text
9
Shaeffer, Gary W. The parish church of St. Mary the Virgin, Great Brington: 800 years of English history. Northamptonshire: St. Mary's Church, 1990.
Find full text
10
Michell, Frank. Redruth Parish Church, St. Euny's: Notes on the building, its history, and contents. Redruth, Kernow: Dyllansow Truran, 1987.
Find full textBook chapters on the topic "Great Missenden Parish Church"
1
Poleg, Eyal. "The Great Bible as a Useless Book." In A Material History of the Bible, England 1200-1553, 117–51. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.003.0004.
Full textAbstract:
The Great Bible, instigated by Thomas Cromwell, edited by Miles Coverdale, and supported by Henry VIII, has often been seen as a monument of reform and authority. This chapter explores the Bible’s materiality to reveal hesitation and tensions in its creation. Its layout and title page reveal Henry’s ambivalence towards Bible reading. Mandated for each parish church in the realm it was nevertheless incompatible with the liturgy performed there, leading to the curbing of Bible reading four years after its introduction.
2
Kamińska, Monika. "Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road." In Kartki z dziejów igołomskiego powiśla, 175–203. Wydawnictwo i Pracownia Archeologiczna PROFIL-ARCHEO, 2020. http://dx.doi.org/10.33547/igolomia2020.10.
Full textAbstract:
The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.
3
Marsden, George M. "The Low-Church Idea of a University." In The Soul of the American University Revisited, 175–88. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073312.003.0016.
Full textAbstract:
William Rainey Harper, founder of the University of Chicago, was an accomplished biblical scholar who convinced John D. Rockefeller Sr. that Baptists needed a great university. While Harper emphasized Christian character, chapel, community, and Christian dimensions in teaching, he was also an efficiency expert who was later accused, as by Upton Sinclair and Thorsten Veblen, of building a university too much beholden to business interests. Amos Alonzo Stagg saw football as contributing to building character and community. In Harper’s “low-church idea of a university,” America was his parish. Sociology, as represented by Albion Small, was presented as a Christian and democratic moral enterprise and can be seen as a last flowering of moral philosophy. John Dewey, who had abandoned earlier Christian faith, exemplifies how a broadly Christian moral heritage might blend with democratic ideals.
4
McCarthy, Kerry. "St. Mary-at-Hill (1536–38)." In Tallis, 13–20. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190635213.003.0002.
Full textAbstract:
The second document of Tallis’s career shows him as part of a flexible roster of half a dozen musicians at the London parish of St. Mary-at-Hill. He was paid for a total of twelve months’ work across two different annual accounts. This parish expended a great deal of money and effort on music. Polyphonic music was regularly copied, chant books were bought, and the organ was maintained. There was also a small choir school for boys. By the time Tallis was there in the later 1530s, the English church had already cut all religious and administrative ties to Rome, but the full round of complex traditional music was still in place. St. Mary-at-Hill often served as a springboard to more prestigious jobs; many of Tallis’s colleagues there went on to serve at cathedrals or in the Chapel Royal.
5
McCallum, John. "Introduction." In Poor Relief and the Church in Scotland, 1560-1650, 1–27. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427272.003.0001.
Full textAbstract:
The church that emerged from the Protestant Reformation of 1559–60 influenced the lives of Scots in countless ways. One of the most striking and novel ways in which it made its presence felt was through its kirk sessions. These new parish courts came to represent the local face and authority of the church, and we have come to learn a great deal about their impact on ordinary people’s religion and personal lives – not least through their punishment of ‘ungodly’ behaviour, and the inculcation and mediation of new religious ideology. This book is about an aspect of the church’s role in Scottish communities which is much less familiar. The kirk sessions were also the principal providers of poor relief. This mission reflected some of the foundational aspirations and rhetoric of the Reformation’s leaders, but more than that, it became a duty which they undertook over the long term with much consistency, effort, and resilience. This relief has not been studied in any depth, especially for the first phase after the official and legal establishment of Protestantism in 1560 up until the mid-seventeenth century....
6
Kizenko, Nadieszda. "Confession at a Time of Revolution." In Good for the Souls, 237–75. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896797.003.0008.
Full textAbstract:
Chapter 7 explores how changes set in motion by rapid industrialization first climaxed in the Revolution of 1905, dropping confession rates. The Great War, initially sparking enthusiasm for the sacraments, dropped them further yet. After the February Revolution and the abdication of Nicholas II, all state structures compelling or supporting annual confession vanished. Bishops, parish priests, monastics, and ordinary laypeople struggled to make sense of the revolutionary climate, exploring such new forms as general confession or seeking to drop confession altogether. This experience helped prepare them for the savage attack on religion under Soviet rule and the decades that followed, creating new forms of confession. It also informed the evolution of confession in different strands of the émigré Russian Orthodox Church. The legacy of confession in the empire would become even more important after the fall of communism, when the Russian Orthodox Church rejected Soviet-era changes and tried to embrace pre-revolutionary practice with unexpected fervour.
7
Colls, Robert. "Home." In This Sporting Life, 134–70. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198208334.003.0006.
Full textAbstract:
Chapter 5 sees the parish as a platform for belonging, and sport and custom as celebrations of that belonging. It opens with Edwin Butterworth, a well-connected journalist working for Edward Baines, the radical newspaper owner, who was writing a history of Lancashire. Charged in 1835 with surveying a county deep in the throes of industrialization, and keen to establish the state of ‘Customs, Habits, &c’, Butterworth’s findings do not show the sudden death of parochial custom any more than they show the rising up of a great new factory system. Instead, they show parochial culture dying in some places but flourishing (and changing) in others. The chapter goes on to look more widely at how this old parochial culture had bound people to their sense of place—what the old Poor Law called ‘settlement’. At the same time the chapter notes how from the 1830s to the 1880s, the welfare functions that had underpinned settlement were being removed and given to quasi-national bodies. Apart from Church of England clergy who were not quite insiders or outsiders, the parish had insiders who were enemies as well. Primitive Methodists were anti-sport and counter-parochial for all of the nineteenth century. They brought disruption with a new kind of belonging.
8
Keeble, N. H. "Milton’s Christian Temper." In John Milton. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264706.003.0006.
Full textAbstract:
This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, or associated with a specific parish, or joined congregations. In an age of great divines, pastors, and preachers, Milton acknowledged no indebtedness to any man's ministerial support or guidance. The practice of his Christianity was non-congregational, domestic, and private. Milton's external Christian observance and inner spiritual life were both invisible. He never offered anything approaching a conversion narrative. When Milton approached matters of personal belief, it is intellectually and not experientially. In his Miltonic equivalent of a spiritual biography, the De Doctrina Christiana, he asserted that his search for truth was from his own original systematic exposition of the Christina doctrine. In his The Reason of Church-Government, Milton illustrates his own religious life by illustrating the coercive authority of the Episcopal Church and his conscientious refusal to submit to it. His anticlerical stance and his firm belief in the free debate and liberty to religion encouraged him to write prose and poems of unwavering intolerance of Roman Catholicism. Milton's Christian vision is neither congregation nor a remnant but that of just one man, who is reliant on his own intellectual and spiritual resource, and who, regardless of popular opinion, walked with integrity. Among Milton's critical and anticlerical works are Paradise Lost, The Reason of Church-Government, and Samson Agonistes.