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Relevant bibliographies by topics / Maldon, England. All Saints Church

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Academic literature on the topic 'Maldon, England. All Saints Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Maldon, England. All Saints Church"

1

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 separate statue of the Virgin, and images of Saints Margaret, Anne, Nicholas, John the Baptist, Thomas à Becket, Christopher, Erasmus, James the Great, Katherine, Petronilla, Sitha, and Michael the Archangel.

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2

Gundersen, Joan R. "The Local Parish as a Female Institution: The Experience of All Saints Episcopal Church in Frontier Minnesota." Church History 55, no. 3 (September 1986): 307–22. http://dx.doi.org/10.2307/3166820.

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In recent years historians have begun exploring the feminization of religion in nineteenth-century America. While much of the published debate has centered on the particular definition presented by Ann Douglas in her study, The Feminization of American Culture, other scholars have adopted the term but applied it in different ways. Douglas based her argument on a small sample of liberal Protestant female writers and clergymen in New England whom she saw as giving cultural expression to a new popular theology. She did not explore its impact upon any particular congregation, and much of the controversy surrounding her thesis has focused on the narrow base upon which she made expansive claims. The concept of a feminized church, however, has attracted a number of scholars. Some, like Gerald Moran, have found evidence of the process much earlier in New England, while Mary Ryan and others have explored church membership during the Second Great Awakening of the early nineteenth century. The research continues the Northeastern focus, however, in terms of both geography and denomination. Thus historians still have no sense as to the universality of these trends. In addition, the focus has remained on church membership and cultural perceptions of women's religious role. We have precious little information on how women translated ideas about their role into the life of an ongoing religious institution.

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3

Hocken, Peter. "Cecil H. Polhill-Pentecostal Layman." Pneuma 10, no. 1 (1988): 116–40. http://dx.doi.org/10.1163/157007488x00082.

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AbstractOld Etonian missionary on the borders of Tibet and an English country squire at noisy multi-racial meetings in the back streets of Los Angeles: such contrasts suggest an interesting life, the life of Cecil Henry Polhill. However, this study is undertaken not for curiosity's sake, but because Polhill was a significant figure in the origins of the Pentecostal movement. Like his friend, the Revd. Alexander Boddy, vicar of All Saints, Monkwearmouth, Sunderland in north-east England, Cecil Polhill was a Pentecostal pioneer who remained until his death a faithful member of the established Church of England. Unlike Boddy, Polhill has not until now attracted any researcher. 1

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4

Maiden, John. "‘What could be more Christian than to allow the Sikhs to use it?’ Church Redundancy and Minority Religion in Bedford, 1977–8." Studies in Church History 51 (2015): 399–411. http://dx.doi.org/10.1017/s0424208400050312.

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In 1985, Faith in the City, The Church of England’s report on Urban Priority Areas, commented that Christians frequently had an excess of church buildings, while ‘people of other faiths are often exceedingly short of places in which to meet and worship’. The challenge of securing sacred space has been common to migrant groups in Britain, and during the 1970s sharing of space between national historic denominations and migrant religious groups was identified by the British Council of Churches (BCC) and its Community and Race Relations Unit as a leading issue for interreligious relations. In the case of the Church of England, ancillary parish buildings were occasionally shared with non-Christian religious congregations for limited use: for example, later that decade the church halls of All Saints, Gravelly Hill, Birmingham, were being used by Muslims and Hindus for festivals and clubs.

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5

Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (April 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.

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Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.

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6

McCarraher, Eugene B. "The Church Irrelevant: Paul Hanly Furfey and the Fortunes of American Catholic Radicalism." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 163–94. http://dx.doi.org/10.1525/rac.1997.7.2.03a00010.

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When prophets are honored, it is time to be wary. Placing prophets on pedestals can be a way not only of disarming them but also of evading all the lessons they can teach. American Catholic radicals, for instance, occupy several revered niches in the history of American Catholicism. Here, Dorothy Day and Peter Maurin break bread on Mott Street and milk cows on Maryfarm; there, Daniel Berrigan destroys draft records and leads G-men on a merry chase through New England. Though vilified in their times, this communion of saints now commands respect in most quarters of American Catholic intellectual life and could even constitute a Catholic wing in the pantheon of American radicalism.

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7

HEALE, MARTIN. "Training in Superstition? Monasteries and Popular Religion in Late Medieval and Reformation England." Journal of Ecclesiastical History 58, no. 3 (July 2007): 417–39. http://dx.doi.org/10.1017/s0022046906008955.

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The monasteries of late medieval England are regularly viewed as marginal to the religious lives of the laity, and have been largely omitted from the revisionist depiction of the pre-Reformation Church. Similarly the Dissolution has often been seen primarily as a financial measure, with limited religious motivations or consequences. This article seeks to challenge both these conclusions by drawing attention to the role played by religious houses of all sizes as centres of national and local pilgrimage. It is argued that monasteries exerted a strong and enduring influence over popular piety through their saints' cults, and as a result attracted the hostility of both Erasmian and evangelical reformers in Henrician England. This hostility should be seen as an important ingredient in the Dissolution.

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8

Walsh, Tim. "‘Signs and Wonders That Lie’: Unlikely Polemical Outbursts Against the Early Pentecostal Movement in Britain." Studies in Church History 41 (2005): 410–22. http://dx.doi.org/10.1017/s0424208400000358.

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The phenomenon of speaking in tongues was manifested at All Saints’ Parish Church, Monkwearmouth, Sunderland, during the autumn of 1907. This outbreak rapidly became the object of criticism and opposition from a variety of sources, but one of the most vehement, if unexpected, emanated from an organization known as the Pentecostal League of Prayer. This non-denominational body had been established by Reader Harris Q. C. in 1891, and integral to its aims was the promotion of ‘Holiness’ teaching which advocated an experience of sanctification distinct from, and subsequent to, conversion. A network of branches had been established across England, and the Revd Alexander A. Boddy, vicar of All Saints’, had been actively involved in its Sunderland branch prior to 1907. Harris, who was in Sunderland at the time of this new departure in All Saints’, objected to the identification of the ‘gift of tongues’ with what he perceived to be genuine Pentecostal experience. One of the principal ironies of the situation is that his opposition was promulgated in the Pentecostal League’s periodical Tongues of Fire. It is contested that this local controversy represents not only a curious chapter in the history of Protestant polemics against the miraculous, but that it embodied broader ramifications than might first appear, not least in the impetus generated toward the establishment of distinctive Pentecostal identity and orthodoxy.

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9

Classen, Albrecht. "Katie Ann-Marie Bugyis, The Care of Nuns: The Ministries of Benedictine Women in England During the Central Middle Ages. Oxford: Oxford University Press, 2019, xx, 365 pp., 18 fig., 10 tables, 2 maps." Mediaevistik 32, no. 1 (January 1, 2020): 391–93. http://dx.doi.org/10.3726/med.2019.01.79.

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It is a standard assumption that women have never played a significant role within the Catholic Church. Until today, virtually all administrative posts are held by male clerics, which has regularly been explained and justified by theological/biblical arguments. But reality might be quite different, as Katie Ann-Marie Bugyis is now trying to demonstrate through an extensive analysis of relevant documents pertaining to Benedictine nuns in England during the central (or high) Middle Ages. These documents include chronicles, saints’ lives, letters, charters, and others. The issue focuses on the range of possibilities granted to nuns to exercise their own authority in terms of pastoral care, including confessions and ministry.

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10

Loades, David M. "The Piety of The Catholic Restoration in England, 1553–1558." Studies in Church History. Subsidia 8 (1991): 289–304. http://dx.doi.org/10.1017/s0143045900001708.

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There was very little in Reginald Pole’s previous record as a scholar, confessor, or ecclesiastical statesman to suggest that he attached great importance to the externals of traditional worship. However, in his task of restoring the Church in England to the Catholic fold, he felt constrained to use whatever methods and materials were available to his hands. Ceremonies, as Miles Huggarde rightly observed, were ‘curious toyes’, not only to the Protestants, but also to those semi-evangelical Reformers of the 1530s whose exact doctrinal’standpoints are so hard to determine. Along with the papal jurisdiction had gone the great pilgrimage shrines, not only St Thomas of Canterbury—that monument to the triumph of the sacerdotium over the regnum—but also Our Lady of Walsingham and a host of others. Down, too, had gone the religious houses, lesser and greater, with their elaborate liturgical practices, and many familiar saints’ days had disappeared from the calendar before the austere simplifications of 1552. Such changes had provoked much opposition and disquiet, but they had left intact die ceremonial core of the old faith, the Mass in all its multitude of forms, and the innumerable little sacramental and liturgical pieties which constituted the faith of ordinary people. The recent researches of Professor Scarisbrick, Dr Haigh, Dr Susan Brigden, and others have reminded us just how lively these pieties were before—and during—the Reformation, even in places heavily infiltrated by the New Learning, such as London. It was at this level that traditional religion seems to have been at its most flourishing; in the small fraternities and guilds attached to parish churches; in the ornamentation and equipment of the churches themselves; and in the provision of gifts and bequests for obits, lights, and charitable doles.

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Books on the topic "Maldon, England. All Saints Church"

1

Society, Buckinghamshire Family History. Little Kimble: All Saints. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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2

Aston, Nigel. All Saints' Oakham, Rutland. Oakham: Multum in Parvo Press, 2003.

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3

Vernon, Ken. All Saints' Church 1888-1988: A centenary history. (Dulwich?): (K. Vernon?), 1988.

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4

Vernon, Ken. All Saints' Church, 1888-1988: A centenary history. [London]: [The Author], 1988.

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5

Gilleghan, John. All Saint's [sic] Church, Ledsham. [Leeds?]: J. Gilleghan, 1996.

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6

Poole, Ruth. All Saints Church, Long Ashton: A history. Long Ashton: Long Ashton Parochial Church Council, 1996.

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7

Wade-Matthews, Max. The monuments of Saint Nicholas Church and All Saints Church, Leicester. Loughborough: Heart of Albion, 1994.

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8

Gilleghan, John. A guide to Saxton Church. [Leeds?]: J. Gilleghan, 1996.

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9

Sheldrick, Gillian. Three centuries of music at All Saints' Church, Hertford. [Hertford]: [All Saints' Church], 1987.

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10

Marion, Hall, Morton Robert editor, and Staffordshire Parish Registers Society, eds. Leigh All Saints parish registers, 1541-1837. [Newcastle-under-Lyme?]: Staffordshire Parish Registers Society, 2009.

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