Relevant bibliographies by topics / St. Mary (Church : Maldon)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'St. Mary (Church : Maldon)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "St. Mary (Church : Maldon)"

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GRANSDEN, ANTONIA. "The Cult of St Mary at Beodericisworth and then in Bury St Edmunds Abbey to c. 1150." Journal of Ecclesiastical History 55, no. 4 (October 2004): 627–53. http://dx.doi.org/10.1017/s0022046904001472.

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This paper argues that the earliest church at Beodericisworth, the later Bury St Edmunds, was dedicated to the Virgin Mary. Probably in the reign of Athelstan, the (supposed) body of St Edmund, king and martyr, was translated into this church. The cult of St Edmund burgeoned and before the end of the eleventh century St Edmund's shrine had become one of England's foremost pilgrim centres and attracted the wealth which helped pay for the great Romanesque church built to house it. Nevertheless, a wide variety of sources, both written and visual, demonstrate that the cult of St Mary retained much vitality, becoming the pre-eminent secondary cult in Bury St Edmunds, one especially fostered by Abbot Anselm (1121–48). Finally, similar examples are cited of other churches where dedications to saints like St Mary, who enjoyed widespread veneration, were replaced by those of saints of more local fame but whose (supposed) bodies those churches possessed.
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Magen, Y. "The Crusader Church of St. Mary in el-Bira." Liber Annuus 51 (January 2001): 257–66. http://dx.doi.org/10.1484/j.la.2.303536.

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Tadic, Milutin, and Aleksandar Petrovic. "Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac." Glasnik Srpskog geografskog drustva 91, no. 4 (2011): 141–58. http://dx.doi.org/10.2298/gsgd1104141t.

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The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.
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Aslet, William. "Situating St Mary-le-Strand: The Church, the City and the Career of James Gibbs." Architectural History 63 (2020): 77–110. http://dx.doi.org/10.1017/arh.2020.3.

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ABSTRACTJames Gibbs's church of St Mary-le-Strand has often been interpreted as an expression of his training in Rome, his Tory politics and his Roman Catholic faith. These factors, as well as the growing clout of the Palladian movement, all supposedly contributed to the architect's dismissal from the Commission for Fifty New Churches. In fact, the design was discovered slowly and by compromise, and Gibbs's dismissal was brought about by a change of monarchy, the demise of his original patrons and by the cost-cutting agenda of the new Whig regime. Rather than recent Italian sources, St Mary-le-Strand derives many of its features from the architecture of London, particularly St Paul's Cathedral. The siting of the church on the royal processional way from Westminster to St Paul's Cathedral explains many of Gibbs's design choices. Queen Anne, under whose reign the church was conceived, used the route frequently.
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Lloyd, Richard. "Music at the parish church of St Mary at Hill, London." Early Music XXV, no. 2 (May 1997): 221–28. http://dx.doi.org/10.1093/earlyj/xxv.2.221.

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Morley, Beric M. "The Nave Roof of the Church of St Mary, Kempley, Gloucestershire." Antiquaries Journal 65, no. 1 (March 1985): 101–11. http://dx.doi.org/10.1017/s0003581500024719.

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The nave roof of the Norman church of St. Mary, Kempley, Gloucestershire, is hidden above a seventeenth-century ceiling. Recent study has shown the roof structure to be substantially original. The roof is described and its date considered against various dating schemes for the building. A preferred date of c. 1120 is proposed.
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Tracy, Charles, Hugh Harrison, and Daniel Miles. "The Choir-stalls at the Priory Church of St Mary, Abergavenny." Journal of the British Archaeological Association 155, no. 1 (January 2002): 203–54. http://dx.doi.org/10.1179/jba.2002.155.1.203.

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Lloyd, R. "Music at the parish church of St Mary at Hill, London." Early Music 25, no. 2 (May 1, 1997): 221–28. http://dx.doi.org/10.1093/em/25.2.221.

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Jewell, R. H. I. "IV. The Anglo-Saxon Friezes at Breedon-on-the-Hill, Leicestershire." Archaeologia 108 (1986): 95–115. http://dx.doi.org/10.1017/s0261340900011723.

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Let into various walls inside the church of St. Mary and St. Hardulph at Breedon-on-the-Hill, Leicestershire, is a group of frieze sculpture and relief-carved panels. It is now generally accepted that these are of Anglo-Saxon origin, and have been reused in the present church, of which no part is earlier than the twelfth century.
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Karydis, Nikolaos. "The development of the Church of St Mary at Ephesos from late antiquity to the Dark Ages." Anatolian Studies 69 (2019): 175–94. http://dx.doi.org/10.1017/s0066154619000103.

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AbstractThe Church of St Mary is one of the most significant monuments of Ephesos, but also one of the most enigmatic. Its repeated modifications prior to its destruction created an amalgam of different phases that have proven difficult to decipher within the present remains. Written records and inscriptions suggest that this church was the venue of the riotous Ecumenical Council of AD 431, but the identification of the phase of the building that corresponds to this event is controversial. And, although the remains make it clear that at some point the church was transformed into a domed basilica, the latter’s form and date have not been established with certainty. The present article tries to fill these lacunae through a new survey of the remains of the church and a re-examination of the evidence from the archaeological excavations of the 20th century. This new investigation of wall structures and design patterns within the remains leads to new interpretations of the evidence, and sheds further light on the history of the Church of St Mary from its late antique origins to the Dark Ages.
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Dissertations / Theses on the topic "St. Mary (Church : Maldon)"

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Walbel, Pauline Rose. "A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973." PDXScholar, 1990. https://pdxscholar.library.pdx.edu/open_access_etds/4132.

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On August 17, 1961, Pope John XXIII appealed to religious communities in the United States to send ten-percent of their personnel to assist the Church in Latin America. Thousands answered his call. This unprecedented effort drew four members of the Sisters of St. Mary of Oregon to the village of Tamshiyacu in the jungles of Peru from 1966 to 1973. The purpose of this thesis ls to examine the experience of the sisters within the context of the total missionary effort and the religious changes affecting the Catholic Church in the United States and Latin America during the 1960/s.
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Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.

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Morgan, Laura Bonnie Colleen. "Class and congregation : social relations in two St. John's, Newfoundland, Anglican parishes, 1877-1909 /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23163.pdf.

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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.

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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Williams, Gregory Stacey. "Moving forward after death: an adaptation of Kubler-Ross’ five stages of grief with a biblical understanding at ST. Mary United Methodist church Hogansville, Georgia." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/324.

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The issue of death and dying, despite its inevitableness, may be one of the most complex phenomena within the context of ministry. This paper addresses how mourning persons may move beyond grief through an adaptation of Kubler-Ross’ Five Stages of Grief paradigm while examining the construct of death and dying from a biblical and theological perspective. Kubler-Ross’ five stages provide the framework from which a model was designed to help empower grieving members of St. Mary United Methodist Church to overcome the loss of loved ones. The purpose of the model was to develop a mechanism that could be replicated in the church that equips congregants to cope with grief and move on to productive, spiritually whole lives.
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Willis, Sean. "In what sense is Mary a type of the Church? : using two models to illuminate some developments in twentieth century Roman Catholic Mario-ecclesiology." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14431.

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This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.
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Banda, Rogers Hansini. "A missiological assessment of ethnicity in urban Anglican churches in Zambia :|ba case study of the establishment and growth of St Mary Magdalene's Church, Kabulonga /R.H. Banda." Thesis, North-West University, 2013. http://hdl.handle.net/10394/9494.

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This research examines present day urban Anglican churches in Zambia which are ethnically “homogeneous” in a heavily multi-ethnic environment. I give Attention to the understanding of the biblical, theological, and missiological background and seek to find a way to attract many ethnic groups into the churches. The research notes that the present scenario does not represent a healthy urban church. I argue that a biblical, theological and holistic Gospel proclamation, that is, in word and deeds, will attract other ethnic groups into the urban church and make it truly multi-ethnic and multi-cultural.
Thesis (MA (Missiology))--North-West University, Potchefstroom Campus, 2013.
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Nuttli, Emily E. "“Fixing the Italian Problem”: Archbishop of New Orleans John W. Shaw and the Oblates of Mary Immaculate, 1918-1933." ScholarWorks@UNO, 2016. http://scholarworks.uno.edu/td/2178.

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In 1918, Archbishop Shaw invited the Texas Catholic religious order, Missionary Oblates of Mary Immaculate, to New Orleans to manage the St. Louis Cathedral and its filial parish for Southern Italians, St. Mary’s Church. This thesis will look at the personalities and preferentialism that affected this early 20th century transfer of religious power from secular priests to a religious order. Comparing the language used by Archbishop Shaw in correspondence with Oblate Fathers with the language he used with his secular priests will determine that Shaw displayed favoritism in his decision to invite the Oblates. This decision was affected by four primary factors: Shaw’s prior relationship with the Oblates as Bishop of San Antonio, his concerns with archdiocesan finances, his perceived threat of encroaching Protestantism, and politics of discontent amongst his secular clergy. Shaw’s distinct idealistic pragmatism shows the dynamic nature of the institution of the Catholic Church in Louisiana.
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Kaufman, Cheryl Lynn. "The Augustinian canons of St. Ursus : reform, identity, and the practice of place in Medieval Aosta." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-3273.

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This dissertation studies a local manifestation of ecclesiastical reform in the medieval county of Savoy: the twelfth-century transformation of secular canons into Augustinian regular canons at the church of Sts. Peter and Ursus in the alpine town of Aosta (now Italy). I argue that textual sources, material culture, and the practice of place together express how the newly reformed canons established their identity, shaped their material environment, and managed their relationship with the unreformed secular canons at the cathedral. The pattern of regularization in Aosta—instigated by a new bishop influenced by ideas of canonical reform—is only one among several models for implementing reform in medieval Savoy. This study asserts the importance of this medieval county as a center for reforming efforts among a regional network of churchmen, laymen, and noblemen, including the count of Savoy, Amadeus III (d. 1148). After a prologue and introduction, chapter 1 draws on traditional textual evidence to recount the history of reform in medieval Savoy. Chapters 2 through 4 focus on the twelfth-century sculpted capitals in the cloister built to accommodate the common life of the new regular canons. Several of the historiated capitals portray the biblical siblings, Martha and Mary, and Leah and Rachel, as material metaphors that reflect and reinforce the active and contemplative lives of the Augustinian canons. Other capitals represent the regular canons’ assertion of their precedence over the cathedral canons and suggest tensions between the two communities. The final chapter examines thirteenth-century conflicts over bell-ringing and ecclesiastical processions in the urban topography of Aosta to illustrate how the regular and secular canons continued to negotiate their relationship. Appendices include an English translation of a vita of St. Ursus (BHL 8453). The dissertation as a whole reconstructs the places and material culture of medieval Aosta to convey the complexities of religious and institutional life during a time of reform and beyond.
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Šleichrtová, Andrea. "Sochařství krásného slohu ve Vratislavi." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-404718.

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This thesis is divided into two main parts. The First cultural-historical part is dedicated to introduction of cultural-historical context between Bohemian kingdom and Silesia. Historical development of Silesia and its joining into the union of Lands of Bohemian crown is also shortly discussed. The second art-historical chapter in first part brings the resume of literature dedicated to phenomenon of beautiful style. The second part brings resume of literature dedicated particularly to the Silesian centre of beautiful style. And the last part of this chapter consists of a catalogue of chosen works of beautiful style from Wroclaw. Those are Pietà of St. Elisabeth in Wroclaw, Pietà of Virgin Mary on Sand church in Wroclaw, Man of sorrows from Goldsmith's altar, Pietà from St. Stanislaw and Wenzel church in Sweidnitz, Pietà from St. Matthew church. For each of these works a detailed formal analysis is made and existing research outputs are summarized. As a conclusion of researches mentioned above an attempt is made to improve accuracy of dating and to answer some questions related to those works of art.
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Books on the topic "St. Mary (Church : Maldon)"

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Society, Buckinghamshire Family History. Ludgershall: St. Mary. Aylesbury: Buckinghamshire Family History Society, 2009.

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Society, Buckinghamshire Family History. Oakley: St Mary. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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Society, Buckinghamshire Family History. Beachampton: St. Mary the Virgin. Aylesbury: Buckinghamshire Family History Society, 2009.

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Hutton, Patrick. Mary, Mary Magdalene: A history of the Church of St Mary Magdalene, Launceston. Launceston: Launceston U3A, 2004.

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St Mary Redcliffe: An architectural history. Bristol: Redcliffe, 1995.

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Hatley, VictorA. Church of St. Mary the Virgin Whiston Northamptonshire. 2nd ed. Northampton: Speedprint(printer), 1988.

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Williams, Phyllis. Avenbury and the ruined church of St Mary. Bromyard: Bromyard and District Local History Society, 2000.

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Rowles, Rosemary. St Mary Abbots: The parish church of Kensington. Andover: Pitkin, 1992.

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Ashurst, Denis. The church and parish of St. Mary, Worsbrough. [S.l.]: D. Ashurst, 1997.

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Parsons, Karen Jane. The church of St. Mary Magdalene, Taunton, Somerset. [Derby]: Derbyshire College of Higher Education, 1986.

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Book chapters on the topic "St. Mary (Church : Maldon)"

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Kouymjian, Dickran. "The Armenian Monastic Complex of St. Mary, Famagusta." In The Armenian Church of Famagusta and the Complexity of Cypriot Heritage, 61–97. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-48502-7_3.

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Studničková, Milada. "Archbishop Jan of Jenstein and a New Iconography of the Visitation of St Elizabeth to the Virgin Mary: Mystic Vision and its Visualization as an Instrument of Church Policy." In Image, Memory and Devotion, 113–20. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100577.

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"St Mary, Maldon, pauper letters." In Records of Social and Economic History: New Series, Vol. 30: Essex Pauper Letters: 1731–1837, edited by Thomas Sokoll, 537. British Academy, 2001. http://dx.doi.org/10.1093/oseo/instance.00167547.

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"The Anaphora of St. Mary." In Liturgy Ethiopian Church, 109–26. Routledge, 2013. http://dx.doi.org/10.4324/9780203040904-11.

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"St. Mary of the Angel." In Raised by the Church, 45–58. Fordham University Press, 2011. http://dx.doi.org/10.2307/j.ctt13wzxsn.12.

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"391 From Mary Balls in [St Mary] Maldon [Essex] to Mr Bugg in St Botolph, Colchester, 16 April [1833]." In Records of Social and Economic History: New Series, Vol. 30: Essex Pauper Letters: 1731–1837, edited by Thomas Sokoll, 371. British Academy, 2001. http://dx.doi.org/10.1093/oseo/instance.00167314.

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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.

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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.
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"617 From Jonathan Sewell in Hilsea [Hampshire] to Mr Francis in St Mary, Maldon, 9 December 1811." In Records of Social and Economic History: New Series, Vol. 30: Essex Pauper Letters: 1731–1837, edited by Thomas Sokoll. British Academy, 2001. http://dx.doi.org/10.1093/oseo/instance.00167549.

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"619 From Ann Doubty in Wivenhoe [Essex] to Mr Baker in St Mary, Maldon, 2 July 1813." In Records of Social and Economic History: New Series, Vol. 30: Essex Pauper Letters: 1731–1837, edited by Thomas Sokoll. British Academy, 2001. http://dx.doi.org/10.1093/oseo/instance.00167551.

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"616 From Jonathan Sewell in Portsmouth to Mr Francis, over seer of St Mary, Maldon, 22 August 1811." In Records of Social and Economic History: New Series, Vol. 30: Essex Pauper Letters: 1731–1837, edited by Thomas Sokoll. British Academy, 2001. http://dx.doi.org/10.1093/oseo/instance.00167548.

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