Relevant bibliographies by topics / Olave (Church : York, England)

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Academic literature on the topic 'Olave (Church : York, England)'

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Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Olave (Church : York, England)"

1

Hughes Carew, Sion. "The Convocations of Canterbury and York." Ecclesiastical Law Journal 21, no. 1 (January 2019): 19–47. http://dx.doi.org/10.1017/s0956618x18000923.

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The Convocations of Canterbury and York are of ancient origin and bring together clergy in a deliberative and legislative body. The convocations have been reformed at various points in their existence, notably in the Reformation and during twentieth-century reforms of Church government. While they have waxed and waned in terms of importance and influence, the two convocations remain important components of the complex system of government of the Church of England.
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Thurlby, Malcolm. "THE ABBEY CHURCH OF LESSAY (MANCHE) AND ROMANESQUE ARCHITECTURE IN NORTH-EAST ENGLAND." Antiquaries Journal 94 (July 1, 2014): 71–92. http://dx.doi.org/10.1017/s0003581514000262.

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The date of the Romanesque fabric of the abbey church of Lessay (Manche, France) has been much debated by architectural historians. Was the eastern arm of the church completed by the time of the burial of Eudes de Capel in the choir on 3 August 1098? Or do features such as the high rib vault and scalloped capitals preclude a date in the late eleventh century? This paper argues that the choir was completed by 1098, and that the master mason of Lessay was acquainted with architectural developments in north-east England in the 1080s and early 1090s, especially those at York Minster, St Mary's Abbey, York, and allied churches.
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Cairovic, Ivica. "Relationship of church and state in Anglo-Saxon England in the first half of the 8th century: The case of the King Eadberht (737/738-758) and the archbishop of Ecgbert (735-766)." Zbornik Matice srpske za drustvene nauke, no. 171 (2019): 411–21. http://dx.doi.org/10.2298/zmsdn1971411c.

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Eadberht was the king of Northumbria from 737/738 until 758, and his reign was understood and interpreted through the centuries as a return to the imperial desires and hints that the Nortambrian rulers had in the 7th century. On the other hand, the economic development of the northern part of the British Isles was obvious in this period. Although Eadberht had major internal political problems, as several candidates for the position of the ruler were a permanent danger, he confirmed his status in several battles in which he defeated the rivals for the throne and continued to rule independently. 421 In the year of 758, Eadberht abdicated for the benefit of his son and settled down in York, where his brother Ecgbert was Archbishop. This act shows that the prodigious relationship between these two rulers was one of the strongest links in an unbroken chain of close relations between state and Church in the first half of the 8th century. Archbishop Ecgbert died in 766 and was buried in the Cathedral Church in York. During his archbishop service, Ecgbert was seen as a church reformer, but the same continued after his death, as indicated by the creators of the canons and disciplinary provisions for the Anglo-Saxon clergy and the laity who attributed their writings to Ecgbert. It is concluded that Ecgbert was serving the Church in the canonical, dogmatic, pastoral, and exegetical fields. On the other hand, concerning the state, the authorities and Anglo-Saxon society, in general, had the help of his brother, King Eadberht. It was this family relationship that paved the way for the relationship between the Church and the state in Anglo-Saxon England. Thus, a very close relationship between the Archbishop and the King in the later period of the British Isles is proof of the tradition that started in the first half of the 8th century in Northumbria and York. On the other hand, the relationship between Church and state property was established in the earlier period, and in the period when Ecgbert and Eadberht ruled, it is only directed to the family of the ruling house deciding on the property of the Church and the state. One of the best examples for this is family monasteries, headed by a hegumen from the ruling family, who worked with a relative who ruled the areas in which the monastery was. This paper analyzes available historical sources to determine the relationship between clergymenand rulers in Anglo-Saxon England in the first half of the 8th century. The historical methodology in this study will describe the relationship between Church and State in Anglo-Saxon England, on the example of Eadberht, King Northumbria (737/738-758), and his brother Ecgbert, the first Archbishop of York (735-766). An example of the symphony of church and state in Anglo-Saxon England in the first half of the 8th century is the example of Ecgbert and Eadberht, that can serve to understand later historical phenomena in the history of the Church and the state of Western Europe, especially when analyzing the phenomenon of investiture. Thus, the proposed research with its conclusion hypotheses can serve as a first step in the process of analyzing the phenomenon of investiture and its eventual conclusion in the late Middle Ages in Western Europe.
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SWANSON, R. N. "A Canon Lawyer's Compilation from Fifteenth-Century Yorkshire." Journal of Ecclesiastical History 63, no. 2 (March 15, 2012): 260–73. http://dx.doi.org/10.1017/s0022046910001144.

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The numerous surviving formulary volumes compiled by ecclesiastical administrators and lawyers in pre-Reformation England are valuable but neglected adjuncts to the period's surviving church court records. Using material in a fifteenth-century volume originally compiled by a lawyer of the courts at York, this article demonstrates the utility of such volumes to supplement and complement the surviving court books and papers. In particular it draws attention to two cases taken to the Council of Constance. These add to evidence of England's acceptance of that assembly's jurisdictional claims, and illustrate England's integration into the court structures of the broader Catholic Church.
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Dudley, Martin. "Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940." Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.

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‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.
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Sheils, W. J. "The Altars in York Minster in the Early Sixteenth Century." Studies in Church History 35 (1999): 104–15. http://dx.doi.org/10.1017/s042420840001398x.

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Good God! what a pomp of silk vestments was there, of golden candlesticks.’ The dismissive satire of Erasmus’s pilgrim on looking down on Canterbury Cathedral not only brought traditional piety into disrepute among significant sectors of the educated, both clerical and lay, in early sixteenth-century England, but has also helped to colour the views of historians of the later medieval Church until recently. The work on parochial, diocesan, and cathedral archives since the 1960s, undertaken and inspired by the publication of A. G. Dickens’ The English Reformation, has refined that view, which saw traditional piety as something of a clerical confidence trick designed to impoverish a credulous laity, and recovered the reputation of the early sixteenth-century Church. The most recent, and most eloquent, account of the strength of traditional piety among the people is that by Eamon Duffy. His work has concentrated on the parochial context, where he has shown how intercessory prayer, through gilds, obits, and chantries, remained at the centre of a liturgical tradition which commanded great loyalty from the laity up to and, in some cases, beyond the dissolution of those institutional expressions of that devotion in 1547. The place of such devotion within a cathedral context has largely been ignored, despite the recently published histories, and this paper sets out to fill that gap a little by looking at the minor altars of York Minster and the clergy which served them.
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Rowbotham, David J. "Analgesics: the Dawn of a New Era?" British Journal of Anaesthetic and Recovery Nursing 2, no. 2 (May 2001): 2. http://dx.doi.org/10.1017/s1742645600000528.

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Iam fortunate, if that is the correct word, to have several responsibilities other than those of my day job. One of these is Chairman of the Scientific Programme Committee of the Pain Society. Indeed, as I sit writing this missive with one hand, the other hand is busy packing my bags for this year's annual 4–day meeting in York. The General Synod of the Church of England hold their meeting on the University of York campus every year, so it will be no surprise for those of you who know any members of the Pain Society that it is perfect for their needs.
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Scott, David. "Yorkshire’s Godly Incendiary: The Career of Henry Darley During the Reign of Charles I." Studies in Church History. Subsidia 12 (1999): 435–64. http://dx.doi.org/10.1017/s0143045900002611.

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The Puritans of northern England have been well served by modern historians. The work of J. T. Cliffe and R. C. Richardson has shed a considerable amount of light on the Yorkshire and Lancashire godly in the seventeenth century, while case-studies of prominent northern parliamentarians, such as Claire Cross’s recent biography of Alderman Hoyle of York, have contributed much to our understanding of how the region’s Puritans reacted to the Laudian ‘captivity’ of the Church and the endeavours after 1640 to build a new Jerusalem.
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Spangler, Jewel L. "Revolutionary Anglicanism: The Colonial Church of England Clergy During the American Revolution, by Nancy L. Rhoden.Revolutionary Anglicanism: The Colonial Church of England Clergy During the American Revolution, by Nancy L. Rhoden. New York, New York University Press, 1999. xii, 205 pp. $40.00 U.S. (cloth)." Canadian Journal of History 35, no. 3 (December 2000): 585–86. http://dx.doi.org/10.3138/cjh.35.3.585.

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Fletcher, Wendy. "The Women's Movement in the Church of England 1850-1930 Brian Heeney New York: Oxford University Press, 1988. xiv + 144 p." Studies in Religion/Sciences Religieuses 20, no. 1 (March 1991): 125–26. http://dx.doi.org/10.1177/000842989102000124.

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Dissertations / Theses on the topic "Olave (Church : York, England)"

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Pearce, Michael. "The career and works of Samuel Harsnett, Archbishop of York, 1561-1631." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:85707496-77a2-436b-8515-bf317a79a979.

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This thesis provides a study of the career and works of Samuel Harsnett, one of the most senior members of the early Stuart Church. Harsnett enjoyed a distinguished career as bishop of Chichester and Norwich, and finally as archbishop of York, but earned notoriety much earlier, by virtue of preaching a controversial sermon against the then orthodox Calvinist position on predestined grace. It was this early expression of anti-Calvinism (or Arminianism as it later became termed), together with a predisposition towards tradition on the liturgy and ceremony of the Church, which has earned Harsnett, as Conrad Russell put it, a place among "the cream of the English Arminians". As the first future bishop to express openly anti-Calvinist views Harsnett's career is contemporaneous with the first forty years of what Nicholas Tyacke described as the 'Rise of Arminianism'. For that reason he is deserving of a biographical study, both to determine the nature of Arminianism in practice and his particular contribution to its 'Rise'. In seeking to determine Harsnett's contribution to the Arminian phenomenon this thesis suggests that Harsnett was, in a number of respects, hardly the archetypal Arminian that Professor Russell and most other modern historians have assumed. This raises important questions as to the actual significance of the theology of predestination to developments in the early Stuart Church. The significant areas of Harsnett's career considered in the thesis are: his formative years as a scholar and then fellow at Pembroke College, Cambridge; his early career as chaplain to Richard Bancroft when Harsnett probably developed his lifelong dislike of Puritan non-conformity; his episcopal career at Chichester and then Norwich; his parliamentary career, which was marked by major ideological differences with fellow Arminians; his final appointment as archbishop of York, senior religious adviser to the king and Privy Councillor.
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Bound, Fay. "Emotion in early modern England, 1660-1760 : performativity and practice at the Church Courts of York." Thesis, University of York, 2000. http://etheses.whiterose.ac.uk/9854/.

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Fethney, Michael James. "Problems concerning authority in the Church of England 1857-1894, with particular reference to the convocation, courts and Diocese of York." Thesis, University of York, 1993. http://etheses.whiterose.ac.uk/10929/.

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Books on the topic "Olave (Church : York, England)"

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Pace, Norman Bedford. The parish register of St. Olave, York, 1650-1785. Leeds: Yorkshire Archaeological Society, Parish Register Section, 1993.

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Church of England. Diocese of York. York, 1070-1154. Oxford: Published for the British Academy by Oxford University Press, 1988.

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Smith, David M. Ecclesiastical cause papers at York: The Court of York, 1301-1399. York: Borthwick Institute of Historical Research, 1988.

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Bisset, Anna B. York clergy ordinations, 1662-1699. [York]: University of York, 1998.

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York clergy ordinations, 1750-1799. [York, England]: University of York, 2002.

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Royle, Edward. Nonconformity in nineteenth-century York. York: St Anthony's Press, 1985.

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Nonconformity in nineteenth-century York. [Heslington, York]: University of York, 1985.

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York, Catholic Church Diocese of York (England) Archbishop's Court at. Ecclesiastical cause papers at York: The Court of York, 1301-1399. York: Borthwick Institute of Historical Research, 1988.

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Mead, A. H. Samuel Pepys and St. Paul's School. [London]: [s.n.], 1997.

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Cross, Claire. York clergy wills, 1520-1600: II City Clergy. [York]: University of York, Borthwick Institute of Historical Research, 1989.

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Book chapters on the topic "Olave (Church : York, England)"

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Hart, D. G. "Belonging to an Ancient Church in a Modern Republic." In American Catholic, 18–40. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501700576.003.0002.

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This chapter talks about Al Smith as the first Roman Catholic to gain the nomination for president of the United States by a major party, the Democrats. It mentions Jacques Villeré, a Roman Catholic, who became the second governor of Louisiana. It also explores the political career of Smith and Villeré, which suggests that Americans were generally comfortable with Roman Catholics holding public office. The chapter refers to Charles C. Marshall, a New York attorney and member of the Episcopal Church, who reminded Americans of the incompatibility between Roman Catholicism and American politics. It details how Marshall pointed out the conflict between Roman Catholic canon law on marriage and the secular laws governing the institution in Protestant countries such as the United States and England.
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Seaward, Paul. "The view from the devil’s mountain: Clarendon, Cressy and Hobbes, and the past, present and future of the Church of England." In From Republic to Restoration. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719089688.003.0011.

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The lives, and political thought, of Edward Hyde, earl of Clarendon, and Thomas Hobbes, were closely interwoven. In many ways opposed, their views on the relationship between Church and State have often been seen as less far apart, with Clarendon sharing Hobbes’s Erastianism and concerns about clerical assertiveness in the 1660s. But Clarendon’s writings on Church-State relations during the 1670s provide little evidence of concern about clerical involvement in politics, and demonstrate his vigorous adherence to a fairly conventional view among early seventeenth-century churchmen about the proper boundaries to royal interference in the Church; his worries about attempts to push further the implications of the royal supremacy in ecclesiastical affairs are evident in his writings against Hobbes, as are his even greater anxieties, exacerbated by the conversion of his daughter, the Duchess of York, about the dangers of Roman Catholic encroachment.
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Parrish, David. "‘A greater revolution’." In Negotiating Toleration, 213–30. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198804222.003.0011.

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Letters to and from prominent Dissenting leaders and their political allies such as Cotton Mather and Benjamin Colman in New England, Archibald Stobo in South Carolina, and Robert Hunter in New York make it abundantly clear that the High-Church Tory ascendency during the final years of Queen Anne’s reign was a fraught period for religious Dissenters living throughout Britain’s Atlantic empire. While Tories were implementing policies designed to inhibit the influence of Dissent, a transatlantic Tory political culture was becoming far more antagonistic to the Hanoverian Succession and was increasingly associated with Jacobitism. Consequently, anti-Jacobitism became a pillar of the transatlantic Dissenting and Whig political and print culture.
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Cox, Karen L. "The Residents of Glenwood." In Goat Castle. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635033.003.0003.

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The chapter introduces Jennie Merrill’s neighbors and their personal histories. Richard Henry Clay Dana, known as Dick, was descended from the Danas of New England who were both journalists and ministers. His father Charles Backus Dana was the rector for Christ Church in Alexandria and Trinity Episcopal in Natchez. His second cousin was Charles Dana who operated the New York Sun. Octavia Dockery, Dick’s guardian, was originally from Arkansas and her father Thomas was a Confederate general. Together they lived in filth at Glenwood, Dana’s ancestral home. She became his guardian after Dick was declared non compos mentis. The pair never married and their errant livestock often trespassed on Merrill’s property causing damage. They feuded up until the day Jennie Merrill died.
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Turing, Alan. "Systems of Logic Based on Ordinals (1938)." In The Essential Turing. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780198250791.003.0007.

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On 23 September 1936 Turing left England on a vessel bound for New York. His destination was Princeton University, where the Mathematics Department and the Institute for Advanced Study combined to make Princeton a leading centre for mathematics. Turing had applied unsuccessfully for a Visiting Fellowship to Princeton in the spring of 1935. When a year later he learned of Church’s work at Princeton on the Entscheidungsproblem, which paralleled his own (see ‘Computable Numbers: A Guide’), Turing ‘decided quite definitely’ to go there. He planned to stay for a year. In mid-1937 the offer of a Visiting Fellowship for the next academic year persuaded him to prolong his visit, and he embarked on a Ph.D. thesis. Already advanced in his academic career, Turing was an unusual graduate student (in the autumn of 1937, he himself was appointed by Cambridge University to examine a Ph.D. thesis). By October 1937 Turing was looking forward to his thesis being ‘done by about Christmas’. It took just a little longer: ‘Systems of Logic Based on Ordinals’ was accepted on 7 May 1938 and the degree was awarded a few weeks later. The following year the thesis was published in the Proceedings of the London Mathematical Society. ‘Systems of Logic Based on Ordinals’ was written under Church’s supervision. His relationship to Turing—whose formalization of the concept of an effective procedure and work on the Entscheidungsproblem was ‘possibly more convincing’ than Church’s own—was hardly the usual one of doctoral supervisor to graduate student. In an interview given in 1984, Church remarked that Turing ‘had the reputation of being a loner’ and said: ‘I forgot about him when I was speaking about my own graduate students—truth is, he was not really mine.’ Nevertheless Turing and Church had ‘a lot of contact’ and Church ‘discussed his dissertation with him rather carefully’. Church’s influence was not all for the good, however. In May 1938 Turing wrote: My Ph.D. thesis has been delayed a good deal more than I had expected. Church made a number of suggestions which resulted in the thesis being expanded to an appalling length. I hope the length of it won’t make it difficult to get it published.
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Hinton, David A. "Kings and Christianity." In Gold and Gilt, Pots and Pins. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199264537.003.0008.

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New discoveries play a major part in archaeological research, but coincidence can also have a role. When four copper-alloy scabbard-studs with Style II ornament were excavated in the smith’s grave at Tattershall Thorpe in 1981 (Fig. 2.18), they were the first of their kind to have been found in England, despite being well known on the continent, where they are dated to between 640 and 670. Within a couple of years, however, another set turned up, on a scabbard in a cemetery in Buttermarket, Ipswich, Suffolk. Then, in 1999, yet another set was found, in a grave at the new football stadium in Southampton, Hampshire (Fig. 3.1). These studs adorned scabbards that were not for double-edged swords, but for the single-edged long seax, not a very practical weapon, but one that was probably used in hunting and was therefore redolent of aristocratic practice. At Tattershall Thorpe the studs were not attached to anything, and were presumably going to be shown to a prospective patron with a view to reuse. At Ipswich and Southampton both sets were in cemeteries at what were about to become major trading-places, Gippeswic and Hamwic. These wic sites had continental counterparts and suggest new ways of organizing and systematizing exchanges of goods; others in England were London, Lundenwic, and York, Eoforwic, both former Roman towns, with the wics outside the walls but episcopal churches inside. Neither Ipswich nor Southampton had a major church, so there was no reason for important burials at either unless they were of people involved in the places’ emergence as commercial centres. One explanation is that some of the graves were for kings’ ‘reeves’ and their families, royal agents placed to oversee merchants and to ensure that tolls were paid, who were buried slightly away from where the commerce was to take place. The Southampton cemetery had other signs of an elite presence, such as a woman’s grave that contained a gold pendant with garnets and Style II animals in filigree gold wire on it (Col. pl. C.2), which seems likely to be mid- to later seventh-century.
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