Relevant bibliographies by topics / Benefactors England Chester History

Academic literature on the topic 'Benefactors England Chester History'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Benefactors England Chester History"

1

Postles, David. "Monastic Burials of Non-Patronal Lay Benefactors." Journal of Ecclesiastical History 47, no. 4 (October 1996): 620–37. http://dx.doi.org/10.1017/s0022046900014640.

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Choice of place of burial in the Middle Ages was perhaps the most poignant indicator of belief in the efficacy of different sorts of religious intercession. Ariès concluded that the pre-modern response to death was public and communitarian, becoming only latterly private and individualistic. Most recent reconsiderations of notions of death and burial have concentrated on the early modern period. For this period, the distinction made by Ariès between modern, private, individualistic burial practices and earlier public, communitarian rites, has been revised, both in the sense that this change occurred earlier than Ariès would allow and that other influences were at work, in particular the formative consequences of the Reformation. Research into death and burial in the later Middle Ages has tended to confirm the communitarian nature of the rites surrounding death and burial. Burial in the high Middle Ages has been reviewed from a much more pragmatic rather than theoretical perspective, as a consequence of which the wholly communitarian picture depicted by Ariès has hardly been challenged. Presented here, however, is some modification to the Ariès thesis, supported by some very particular evidence, burials of lay persons who were not of patronal status, in religious houses, within the wider context of burial practices in the twelfth and thirteenth centuries in England.
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Given, James. "William Chester Jordan.From England to France: Felony and Exile in the High Middle Ages." American Historical Review 121, no. 3 (June 2016): 1012.1–1012. http://dx.doi.org/10.1093/ahr/121.3.1012.

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Ohlhausen, Sidney K. "Witham’s New Testament: A Review of its Text and a History of Editions." Recusant History 29, no. 1 (May 2008): 28–43. http://dx.doi.org/10.1017/s0034193200011833.

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Robert Witham (1667–1738) was the seventh son of a prominent Yorkshire Catholic Recusant family. Little is known about his early life. He studied at Douay, where he was ordained a priest circa 1691, and remained as a teacher until circa 1698. He returned to England to serve as a priest in Cliffe and was promoted in 1711 to Vicar General of England’s Northern District. In 1714 he was appointed the twelfth president of Douay. He assumed the position in 1715 and remained there until his death. In administering Douay, he was faced with an unrelenting demand for the most resourceful diplomacy. He had to keep satisfied his superiors and benefactors in England and Rome, and deal with the liberalizing influences of French institutions. In addition, he was confronted with a series of financial crises, including the forfeiture of Catholic estates that followed the unsuccessful Stuart rising of 1715, followed by the ‘Mississippi Bubble’ that devastated the French economy and cost Douay most of its endowment. The frustrations of what he termed this ‘troublesome office’, caused him on three occasions to offer his resignation. Nonetheless, Witham proved to be one of Douay’s most successful presidents, sometimes considered its ‘second founder’, eliminating the College debt, increasing the number of students, and beginning an ambitious building programme.
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Lawrence, J. "County Borough Elections in England and Wales, 1919-1938: A Comparative Analysis. Vol. III: Chester-East Ham." English Historical Review CXXII, no. 497 (June 1, 2007): 851–52. http://dx.doi.org/10.1093/ehr/cem168.

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Childs, Wendy R. "Irish merchants and seamen in late medieval England." Irish Historical Studies 32, no. 125 (May 2000): 22–43. http://dx.doi.org/10.1017/s0021121400014632.

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Most studies of Anglo-Irish relations in the middle ages understandably concentrate on the activity of the English in Ireland, and unintentionally but inevitably this can leave the impression that the movement of people was all one way. But this was not so, and one group who travelled in the opposite direction were some of the merchants and seamen involved in the Anglo-Irish trade of the period. Irish merchants and seamen travelled widely and could be found in Iceland, Lisbon, Bordeaux, Brittany and Flanders, but probably their most regular trade remained with their closest neighbour and political overlord: England. They visited most western and southern English ports, but inevitably were found most frequently in the west, especially at Chester and Bristol. The majority of them stayed for a few days or weeks, as long as their business demanded. Others settled permanently in England, or, perhaps more accurately, re-settled in England, for those who came to England both as settlers and visitors were mainly the Anglo-Irish of the English towns in Ireland and not the Gaelic Irish. This makes it difficult to estimate accurately the numbers of both visitors and settlers, because the status of the Anglo-Irish was legally that of denizen, and record-keepers normally had no reason to identify them separately. They may, therefore, be hard to distinguish from native Englishmen of similar name outside the short periods when governments (central or urban) temporarily sought to restrict their activities. However, the general context within which they worked is quite clear, and this article considers three main aspects of that context: first, the pattern of the trade which attracted Irish merchants to England; second, the role of the Irish merchants and seamen in the trade; and third, examples of individual careers of merchants and seamen who settled in England.
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McGuigan, Neil. "Cuthbert’s relics and the origins of the diocese of Durham." Anglo-Saxon England 48 (December 2019): 121–62. http://dx.doi.org/10.1017/s0263675121000053.

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AbstractThe established view of the Viking-Age Northumbrian Church has never been substantiated with verifiably contemporary evidence but is an inheritance from one strand of ‘historical research’ produced in post-Conquest England. Originating c. 1100, the strand we have come to associate with Symeon of Durham places the relics and see of Cuthbert at Chester-le-Street from the 880s until a move to Durham in the 990s. By contrast, other guidance, including Viking-Age material, can be read to suggest that Cuthbert was at Norham on the river Tweed and did not come to Durham or even Wearside until after 1013. Further, our earliest guidance indicates that the four-see Northumbrian episcopate still lay intact until at least the time of Æthelstan (r. 924–39). The article ends by seeking to understand the origins of the diocese of Durham and its historical relationship with both Chester-le-Street and Norham in a later context than hitherto sought.
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Lockley, Philip. "Church Planting and the Parish in Durham Diocese, 1970–1990: Church Growth Controversies in Recent Historical Perspective." Journal of Anglican Studies 16, no. 2 (March 20, 2018): 103–27. http://dx.doi.org/10.1017/s1740355318000025.

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AbstractThis article unearths the forgotten history of the first modern church planting scheme in the Church of England: an attempt to restructure parish ministry in Chester-le-Street, near Durham, in the 1970s and 1980s. This story of rapid growth followed by decline, and of an evangelical church’s strained relations with their liberal bishop, David Jenkins, has pertinence for contemporary Anglican antagonisms over ‘fresh expressions’ and other church planting programmes. A culture of mistrust is arguably apparent both then and now, between liberals and conservatives in ecclesiology, even as the same line divides those of the reverse tendency in broader, doctrinal theology: conservatives from liberals. Developments, decisions and, indeed, debacles in the story of Chester-le-Street parish point to the urgent need for liberals and conservatives in Anglican ecclesiology and theology to overcome their mistrust of each other by recognizing the other as valuable for the mutual strengthening and renewal of the Church.
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Biggs, Frederick M., and Thomas N. Hall. "Traditions concerning Jamnes and Mambres in Anglo-Saxon England." Anglo-Saxon England 25 (December 1996): 69–89. http://dx.doi.org/10.1017/s0263675100001940.

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In the dramatic confrontation between Moses and Pharaoh that preceded the Israelites' departure from Egypt, Pharaoh's magicians played a prominent role: they turned their rods into serpents, if only to have them devoured by Moses's serpent, and then matched the first two plagues brought down on the Egyptians before failing to perform the third (Ex. VII. 11–VIII. 19). Although not named here or elsewhere in the Old Testament, they were identified in II Timothy III.8 as ' ιανν⋯ς and ιαμβρ⋯ς (the Latin forms are usually ‘Iannes’ or ‘Iamnes’ and ‘Mambres’) in a remark that suggests that a considerable tradition had already arisen concerning them: ‘Now just as jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith.’ Two fragmentary Greek papyri (Pap. Vindob. G 29456 verso, in the Nationalbibliothek, Vienna; and Pap. XVI, in the Chester Beatty Library and Gallery of Oriental Art, Dublin), dated to the third and fourth centuries respectively, confirm the existence of at least one early apocryphon about the brothers. The problem of interpreting these fragments, however, is complicated by a bewildering array of references to the two in various languages, which results from both the importance of Exodus to Jews and Christians, and the connection of the brothers to magic. Albert Pietersma and R. Theodore Lutz note that ‘the precise relationship between the loose traditions and the written composition’ is ‘not yet entirely clear’.
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Mills, David. "Chester ceremonial: re-creation and recreation in the English ‘medieval’ town." Urban History 18 (May 1991): 1–19. http://dx.doi.org/10.1017/s0963926800015959.

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During the last two decades the interests of scholars of early drama and of urban historians have found common ground in the study of urban celebration and ceremonial. For the student of early drama the beginnings of this interest coincided with a redefinition of the area and nature of the study of early drama, a shift in emphasis from the textual and literary problems of the few extant dramatic texts to the circumstances and conditions of their performance. Signalled in the mid-1950s by F.M. Salter's revealing study of the production of Chester's Whitsun plays, this movement gained impetus from Glynne Wickham's investigations of the development of English stagecraft between 1300 and 1660, the first volume of which appeared in 1959, which illustrated the interdependence of a range of ostensibly disparate activities, such as plays, royal entries and tournaments. Then, in the 1970s an iconoclastic challenge to traditional theories about the staging of mystery plays was mounted by Alan H. Nelson, drawing upon various local records, and from the resulting controversies was born a new initiative, the Records of Early English Drama, whose avowed purpose is ‘to find, transcribe, and publish external evidence of dramatic, ceremonial, and minstrel activity in Great Britain before 1642’. That series is still ongoing and already constitutes a major primary resource of regional documentary transcripts for all interested in early dramatic and quasidramatic activity, suggesting a hitherto unsuspected diversity and frequency of dramatic activity throughout England.
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Matyjaszczyk, Joanna. "The Conflicting Traditions of Portraying the Jewish People in the Chester Mystery Cycle." Text Matters, no. 8 (October 24, 2018): 171–88. http://dx.doi.org/10.1515/texmat-2018-0011.

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The article seeks to analyze the portrayal of the Jews in two plays from the Chester mystery cycle: “Trial and Flagellation” and “The Passion.” The analysis acknowledges that the cycle is a mixture of, and a dialogue between, the universal standpoint emerging from the presentation of the biblical story of humankind and a contemporary perspective, pertaining to the reality of the viewers. Therefore, while pointing to the unique formal and structural uniformity of the cycle, which strengthens the idea of continuity between the Old and the New Covenant and the role of the Israelites in the history of salvation, it also recognizes the potential of the plays to engage in the current stereotypes. The article examines how the Gospel account of Christ’s trial and death is modified through presenting the Jews as torturers, whitewashing the non-Jewish characters, and placing special emphasis on the question of Jewish ignorance. It is demonstrated how different theological and popular stances concerning the Jewish people are merged and reconciled in the Chester representation of the passion of Christ and it is argued that the plays in question retell the biblical story in such a way that the justification for the expulsion of the Jews from England could be derived from it.
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Dissertations / Theses on the topic "Benefactors England Chester History"

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Abram, Andrew. "The Augustinian canons in the diocese of Coventry and Lichfield and their benefactors, 1115-1320." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683341.

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Mitchener, Donald Keith. "The Reformation-Era Church Courts of England: A Study of the Acta of the Archidiaconal and Consistory Court at Chester, 1540-1542." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2461/.

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Much work has been done over the last fifty years in the study of the English ecclesiastical courts. One court that thus far has escaped much significant scholarly attention, however, is the one located in Chester, England. The author analyzes the acta of that court in order to determine what types of cases were being heard during the years 1540-42. His analysis shows that the Chester court did not deviate significantly from the general legal and theological structure and function of Tudor church courts of the period.
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Books on the topic "Benefactors England Chester History"

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Borthwick Institute of Historical Research., ed. Bolton Priory: its patrons and benefactors 1120-1293. York: Borthwick Institute, 2004.

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2

Bourne, J. M. Patronage and society in nineteenth-century England. London: E. Arnold, 1986.

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3

Fountains Abbey and its benefactors, 1132-1300. Kalamazoo: Cistercian Publications, 1987.

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Patronage and society in nineteenth-century England. London: Edward Arnold, 1986.

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5

1825-1901, Stubbs William, Holmes, E. E. (Ernest Edward), 1854-1931, and Church of England. Diocese of Oxford. Bishop (1889-1901 : Stubbs), eds. Visitation charges delivered to the clergy and churchwardens of the dioceses of Chester and Oxford. London: Longmans, Green, 1990.

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6

Mapping the medieval city: Space, place and identity in Chester c.1200-1600. Cardiff: University of Wales Press, 2011.

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7

For her good estate: The life of Elizabeth de Burgh. Basingstoke: Macmillan Press, 1999.

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8

Sin and society in the seventeenth century. London: Routledge, 1989.

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9

Justice and conciliation in a Tudor church court: Depositions from EDC 2/6, deposition book of the Consistory Court of Chester ; September 1558-March 1559. [Chester]: The Record Society of Lancashire and Cheshire, 2012.

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10

Berti, Denise Brinton. 1998 supplement to The Brinton genealogy: A history of William Brinton who came from England to Chester County, Pennsylvania in 1684, and of his descendants. Baltimore, MD: Gateway Press, 1998.

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Book chapters on the topic "Benefactors England Chester History"

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Kinealy, Christine, Gerard Moran, and Jason King. "Report from the Chester Board of Guardians on the removal of Bridget Molloy, a widow and her six children, all born in England, who were returned to Ireland under the Act of Settlement. 1 Evidence of J. Trevor, Chairman of the Chester Board of Guardians, Report of the Select Committee on Poor Removal, HC 1855, p. 270." In The History of the Irish Famine, 232–34. Routledge, 2018. http://dx.doi.org/10.4324/9781315513492-55.

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