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Relevant bibliographies by topics / John the Baptist (Frome, England)

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Academic literature on the topic 'John the Baptist (Frome, England)'

Author: Grafiati

Published: 26 February 2023

Last updated: 31 July 2025

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Journal articles on the topic "John the Baptist (Frome, England)"

1

Prostak, Rafał. "Credobaptism and religious policy. Separation of church and state, freedom of religion, and religious tolerance in the writings of the early Baptists." Chrześcijaństwo-Świat-Polityka, no. 24 (May 11, 2020): 214–28. http://dx.doi.org/10.21697/csp.2020.24.1.28.

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The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, les

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2

Burganova, Maria A. "Sculptures of the Head of Beheaded John the Baptist." Scientific and analytical journal Burganov House. The space of culture 18, no. 3 (2022): 32–46. http://dx.doi.org/10.36340/2071-6818-2022-18-3-32-46.

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The article examines the emergence and spread of the iconography of the plot "The Head of Beheaded John the Baptist" in church sculpture. The author touches upon the history of the development of the artistic image in the context of images of the holy head-bearers on the example of the statues of St. Firmin, holding his head, which seems amazingly alive and thus, making a great emotional impression, the statues of Victoricus and Fustian of St. Denis and others. However, the author emphasises that contrary to the tradition established in European art of this period to depict the holy head-beare

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3

Duffy, Eamon. "Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England." Studies in Church History 27 (1990): 175–96. http://dx.doi.org/10.1017/s0424208400012079.

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The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separ

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4

Giorda, Maria Chiara, and Ioan Cozma. "Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England." Religions 10, no. 8 (2019): 453. http://dx.doi.org/10.3390/rel10080453.

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This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called “double-monasteries”), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper

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Bizzotto, Julie. "SENSATIONAL SERMONIZING: ELLEN WOOD,GOOD WORDS, AND THE CONVERSION OF THE POPULAR." Victorian Literature and Culture 41, no. 2 (2013): 297–310. http://dx.doi.org/10.1017/s106015031200040x.

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In the nineteenth century Britainunderwent a period of immense religious doubt and spiritual instability, prompted in part by German biblical criticism, the development of advanced geological and evolutionary ideas forwarded by men such as Charles Lyell and Charles Darwin, and the crisis in faith demonstrated by many high profile Church members, particularly John Henry Newman's conversion to Catholicism in 1845. In tracing the development of this religious disbelief, historian Owen Chadwick comments that “mid-Victorian England asked itself the question, for the first time in popular understand

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6

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (1997): 317–91. http://dx.doi.org/10.1163/13822373-90002612.

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-Leslie G. Desmangles, Joan Dayan, Haiti, history, and the Gods. Berkeley: University of California Press, 1995. xxiii + 339 pp.-Barry Chevannes, James T. Houk, Spirits, blood, and drums: The Orisha religion in Trinidad. Philadelphia: Temple University Press, 1995. xvi + 238 pp.-Barry Chevannes, Walter F. Pitts, Jr., Old ship of Zion: The Afro-Baptist ritual in the African Diaspora. New York: Oxford University Press, 1993. xvi + 199 pp.-Robert J. Stewart, Lewin L. Williams, Caribbean theology. New York: Peter Lang, 1994. xiii + 231 pp.-Robert J. Stewart, Barry Chevannes, Rastafari and other Af

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7

Giorda, Maria Chiara, and Ioan Cozma. "Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England." July 26, 2019. https://doi.org/10.3390/rel10080453.

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This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called "double-monasteries"), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper

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8

Francis, Leslie J., and Greg Smith. "Reading and proclaiming the Advent call of John the Baptist: An empirical enquiry employing the SIFT method." HTS Teologiese Studies / Theological Studies 70, no. 1 (2014). http://dx.doi.org/10.4102/hts.v70i1.2718.

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Drawing on Jungian psychological type theory, the SIFT method of biblical hermeneutics and liturgical preaching suggests that the reading and proclaiming of scripture reflects the psychological type preferences of the reader and preacher. This thesis is examined among a sample of clergy (training incumbents and curates) serving in the one Diocese of the Church of England (N = 22). After completing the Myers-Briggs Type Indicator, the clergy worked in groups (designed to cluster individuals who shared similar psychological type characteristics) to reflect on and to discuss the Advent call of Jo

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9

Mamyrbayev, Didar, Yerzhan Kalmakhan, and Lyazzat Issaeva. "The Formation of Evangelical Christian Baptists: Historical, Social and Religious Preconditions." Eurasian Journal of Religious Studies 40, no. 4 (2024). https://doi.org/10.26577//ejrs.2024.v40.i4.a9.

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The article provides a comprehensive analysis of the preconditions for the formation of the Evangeli-cal Christian Baptist movement, its historical and theological foundations. It examines the social, philo-sophical, and religious-theological factors that influenced the emergence of this movement. In particular, the philosophical and social ideas of religious groups such as reformers, Anabaptists, Puritans, and Con-gregationalists, which impacted the development of the views of the Baptist movement’s founder, John Smith, are explored. The article also analyzes Smith’s positions regarding the e

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Janet, Mills. "Baptists in Jamaica, 1780-1832." Database of Religious History, August 2, 2024. https://doi.org/10.5281/zenodo.13158480.

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The first Baptist missionary arrived in Jamaica in 1783 when George Liele, a former slave who had lived in South Carolina and Georgia arrived with over 1,270 white and 4,000 Black Loyalists. Liele had been ordained in the Baptist Church and began preaching to free Blacks around Kingston. He began with a small group in a private home, and then with four others from America traveled around Kingston recruiting followers. In 1789 he purchased a lot of land on which to build a church, many of whose members were enslaved people. Liele was aware of the potential for slaveholders to complain, and so h

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Dissertations / Theses on the topic "John the Baptist (Frome, England)"

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McDonagh, Melanie. "Devotion to St John the Baptist in England in the Middle Ages." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/265457.

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This study examines the cult of St John the Baptist in England during the period between the Norman Conquest and the Henrician Reformation. It seeks to identify the ways in which medieval men and women viewed the Baptist and to place this in the context of veneration for the universal, scriptural saints in the Middle Ages. The chief source is the sermons of the period in Latin and English, supplemented by vernacular legendaries, liturgy, primers and prayer books, representations of the Baptist in art, saints' lives, plays, relics, folklore and guild records. The discussion is grounded in the s

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2

Bridge, Gillian Mary. "The medieval hospitals of St. John the Baptist at Oxford and St. Bartholomew of London from foundation to 1300." 2005. http://hdl.handle.net/1828/671.

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Books on the topic "John the Baptist (Frome, England)"

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A, Atkins Elizabeth, ed. The parish registers of St. John the Baptist, Feckenham, Worcestershire. Feckenham Parochial Church Council, 1997.

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2

Hertfordshire Family & Population History Society. Aldenham Hertfordshire: Monumental inscriptions of the parish church of St. John the Baptist. Hertfordshire Family & Population History Society, 1999.

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3

Mottram, W. J. Clayton: A guide to the parish church of St. John the Baptist and its wall paintings. s.n., 1991.

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4

Morton, D. Inspection report [on] Adel St. John the Baptist CE Primary School, Leeds: Date of inspection 8th-10th June 1998. Ofsted, 1998.

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5

W, Russell Eric, ed. Doddington: The story of a South Shropshire hills community. Brewin Books, 1997.

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6

St, John Baptist Church (Lakefield Ont ). Service for the opening of S. John Baptist's Church, Lakefield, North Douro, co. of Peterboro', Canada West, 1866. s.n.], 1993.

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7

Guild of the Holy Cross, Dugdale Society, and Shakespeare Birthplace Trust, eds. The register of the Guild of the Holy Cross, St Mary and St John the Baptist, Stratford-upon-Avon. The Dugdale Society in association with The Shakespeare Birthplace Trust, 2007.

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8

A, Atkins Elizabeth, and Feckenham Parochial Church Council, eds. Baptisms, 8th December 1538-27th August 1899. Feckenham Parochial Church Council, 1997.

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A, Atkins Elizabeth, and Feckenham Parochial Church Council, eds. Marriages, 23rd November 1538-25th December 1900. Feckham Parochial Church Council, 1997.

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10

Community of St John Baptist., ed. A place in life: The Clewer house of mercy,1849-83. V.Bonham and the CSJB, 1992.

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Book chapters on the topic "John the Baptist (Frome, England)"

1

Kingsley, Jennifer P. "Bishop and Monk: John the Baptist in the Episcopal Image of Anglo-Saxon England and Ottonian Germany." In Medieval Church Studies. Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.mcs-eb.1.102233.

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2

De Bonis, Giuseppe D. "The Birth of Saint John the Baptist: A Source Comparison between Blickling Homily xiv and Ælfric's Catholic Homily I.xxv." In Hagiography in Anglo-Saxon England: Adopting and Adapting Saints' Lives into Old English Prose (c. 950-1150). Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.tema-eb.4.01019.

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Smith, Eric C. "“In the Tub of Diogenes”." In John Leland. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197606674.003.0009.

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Because of his controversial, contrarian individualism, John Leland spent his final decades marginalized from Baptist and evangelical life in America. The antebellum period was a golden age of evangelical expansion and organization in America, a day of unprecedented numerical growth, institution-building, and cultural influence. But Leland aggressively opposed the evangelical alliance of moral crusader Lyman Beecher. He saw in Beecher’s “moral societies” yet another attempt by New England elites to gain social control, wed the church and the state, and suppress individual consciences. He was p

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4

Smith, Eric C. "“High-Flying, Separate New Light”." In John Leland. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197606674.003.0002.

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This chapter explores John Leland’s earliest years, from his birth to the beginning of his preaching career at the age of twenty, and his development as a religious individualist. Leland grew up in a day of religious tumult in Grafton, Massachusetts—a New England community still experiencing the after-tremors of George Whitefield’s Great Awakening revivals. As a boy, Leland gravitated to the radical revivalistic faith of his mother, a Separate Congregationalist. He questioned traditional religious authorities, insisting on the right to think, and to seek God for himself. Leland’s privatized re

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5

Johnson, Dale A. "The Methodist Quest For An Educated Ministry." In The Changing Shape Of English Nonconformity, 1825-1925. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121636.003.0004.

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Abstract The Methodist pattern of education for ministry, as was briefly noted earlier, differed considerably from that of the older Nonconformist groups. That difference was rooted in part in the centralized Methodist structure, first in the person of John Wesley and later in the continuing authority of the Conference, as opposed to the independency of the Congregational and Baptist churches. For one thing, Methodists did not establish an institution for ministerial training until 1834. To have done so in the eighteenth century would have meant separating from the Church of England, an action

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6

Eickelmann, Christine. "Within the Same Household: Fanny Coker." In Britain's Black Past. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789621600.003.0009.

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Fanny Coker is the focus of this chapter by Christine Eickelmann. She represents a group of women whose stories have been mostly lost to British history—plantation-born domestic servants. Eickelmann outlines what we know of Fanny’s timeline: Born on the Mountravers sugar plantation on Nevis to an enslaved black woman and, likely, the white plantation manager, Fanny spent her adult life in England working for the family of Mountravers’ owner, John Pinney who freed and educated her. Settling in Bristol with the Pinneys, Fanny was separated from family and the plantation community and left to nav

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7

"Heads of St John the Baptist." In Alabaster Images of Medieval England. Boydell and Brewer, 2003. http://dx.doi.org/10.1515/9781846153549-014.

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8

Tipson, Baird. "The Outbreak of Evangelicalism." In Inward Baptism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197511473.003.0007.

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This chapter first describes the theology of the leaders of the evangelical awakening on the British Isles, George Whitefield and John Wesley. Both insisted that by preaching the “immediate” revelation of the Holy Spirit during what they called the “new birth,” they were recovering an essential element of primitive Christianity that had been forgotten over the centuries. Both had clear affinities with the conscience theology of William Perkins, yet both distanced themselves from it in important ways. In New England, Jonathan Edwards explored the nature of religious experience more deeply than

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9

"The Western Rites: From John the Deacon to Anglo-Saxon England." In Early and Medieval Rituals and Theologies of Baptism. Routledge, 2017. http://dx.doi.org/10.4324/9781315257297-15.

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10

Smith, Eric C. "“Awakened in a New World”." In John Leland. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197606674.003.0010.

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This chapter recounts the end of John Leland’s life and considers his place in American religious history. Leland lived a remarkably long life—he was nearly eighty-seven when he died—during some of the most eventful decades of American history. His almost seventy years in the public eye allowed Leland to witness, and participate in, sweeping transformations in American society. These included the achievement of religious disestablishment in both Virginia and New England, the ascendancy of popular revivalism in American religious culture, the promotion of radical individualism in Baptist Christ

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