Relevant bibliographies by topics / Chester (England) Church history

Academic literature on the topic 'Chester (England) Church history'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Chester (England) Church history"

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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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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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Pickvance, Christopher. "THE TRACERY-CARVED, CLAMP-FRONTED MEDIEVAL CHEST AT ST MARY MAGDALEN CHURCH, OXFORD, IN A COMPARATIVE NORTH-WEST EUROPEAN PERSPECTIVE." Antiquaries Journal 94 (April 16, 2014): 153–71. http://dx.doi.org/10.1017/s0003581514000237.

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The St Mary Magdalen chest is striking because of its carved facade and has attracted the attention of historians over the last century. There has been debate about its age, culminating in the recent suggestion that it either dates to the fourteenth century or is a later copy. This paper makes a detailed study of all the elements of the chest, constructional and decorative, and compares them with features of related medieval chests in England and Continental north-western Europe. It concludes that the chest has gone through a major reconstruction involving replaced front stiles but that it shares at least four features with chests in north Germany and Sweden dating from around 1320–30 that are not found in English chests, suggesting that it is an imported chest or was made by craftsmen working in that tradition. Numerous areas for future research into the features of English and Continental medieval chests are identified.
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Orme, Nicholas. "Church and Chaple in Medieval England." Transactions of the Royal Historical Society 6 (December 1996): 75–102. http://dx.doi.org/10.2307/3679230.

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In Emlyn Williams's play,The Corn is Green(1938), an Englishwoman arriving in Wales is asked an important question: ‘Are you Church or Chapel?’ Since the seventeenth century, when non-Anglican places of worship made their appearance, this question has indeed been important, sometimes momentous. ‘Church’ has had one kind of resonance in religion, politics and society; ‘chapel’ has had another. Even in unreligious households, people may still opt for ‘church’ when the bread is cut (the rounded end) or ‘chapel’ (the oblong part). The distinction is far older than the seventeenth century, however, by at least five hundred years. There were thousands of chapels in medieval England, besides the parish churches, when religion is often thought of as uniformly church-based. Although these chapels differed in some ways from those of Protestant nonconformity, notably in worship, they also foreshadowed them. Locations, architecture, social support and even religious diversity are often comparable between the two eras. Arguably, the creation of chapels by non-Anglicans after the Reformation marked a return to ancient national habits.
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Engel, Arthur J., William J. Baker, and Eric H. F. Smith. "Oxford and the Church of England." History of Education Quarterly 25, no. 3 (1985): 399. http://dx.doi.org/10.2307/368277.

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Gregory, Jeremy. "REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770." Transactions of the Royal Historical Society 20 (November 5, 2010): 85–112. http://dx.doi.org/10.1017/s008044011000006x.

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ABSTRACTThe position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in some respects the Church in New England was in fact becoming rather more popular, more indigenous and more integrated into New England life than both eighteenth-century Congregationalists or modern historians have wanted to believe, and that the Church was making headway both in the Puritan heartlands, and in the newer centres of population growth. Up until the early 1760s, the progress of the Church of England in New England was beginning to look like a success story rather than one with in-built failure.
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HAIGH, CHRISTOPHER. "WHERE WAS THE CHURCH OF ENGLAND, 1646–1660?" Historical Journal 62, no. 1 (January 21, 2018): 127–47. http://dx.doi.org/10.1017/s0018246x17000425.

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AbstractWhen parliament abolished episcopacy, cathedrals, and the Book of Common Prayer, what was left of the Church of England? Indeed, as contemporaries asked between 1646 and 1660, ‘Where is the Church of England?’ The episcopalian clergy could not agree. Some thought the remaining national framework of parishes and congregations was ‘the Church of England’, though now deformed, and worked within it. Others thought that only those ministers and parish congregations who remained loyal in heart to the church as it had been qualified as ‘the church’: most of them continued to serve a parish church and tried to keep the old practices going. A third category of hard-liners thought ‘the Church of England’ was now restricted to a recusant community that worshipped with the Prayer Book in secret and rejected the new national profession. The fundamental issue was the nature of a church: was it a society of believers, however organized, or a hierarchical institution following rules prescribed by God? The question caused tensions and distrust among the clergy, and the rigorists thought of the rest as time-servers and traitors. Disagreements continued to divide the clergy after the Restoration, and were reflected in attitudes towards concessions to dissenters.
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Ward, Frances. "Roger Scruton, Our Church: A Personal History of the Church of England." Theology 117, no. 1 (January 2014): 41–42. http://dx.doi.org/10.1177/0040571x13511042d.

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Pfaff, Richard W., and R. N. Swanson. "Church and Society in Late Medieval England." Journal of Interdisciplinary History 21, no. 2 (1990): 313. http://dx.doi.org/10.2307/204416.

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Cragoe, Carol Davidson. "The custom of the English Church: parish church maintenance in England before 1300." Journal of Medieval History 36, no. 1 (March 2010): 20–38. http://dx.doi.org/10.1016/j.jmedhist.2009.11.001.

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Dissertations / Theses on the topic "Chester (England) Church history"

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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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Fenwick, Richard David. "The Free Church of England, otherwise called the Reformed Episcopal Church, c.1845 to c.1927." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683131.

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Åklundh, Jens. "The church courts in Restoration England, 1660-c. 1689." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/289125.

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After a two-decade hiatus, the English church courts were revived by an act of Parliament on 27 July 1661, to resume their traditional task of correcting spiritual and moral misdemeanours. Soon thereafter, parishioners across England's dioceses once more faced admonition, fines, excommunication, and even imprisonment if they failed to conform to the laws of the restored Church of England. Whether they were successful or not in maintaining orthodoxy has been the principal question guiding historians interested in these tribunals, and most have concluded that, at least compared to their antebellum predecessors, the restored church courts constituted little more than a paper tiger, whose censures did little to halt the spread of dissent, partial conformity and immoral behaviour. This thesis will, in part, question such conclusions. Its main purpose, however, is to make a methodological intervention in the study of ecclesiastical court records. Rejecting Geoffrey Elton's assertion that these records represent 'the most strikingly repulsive relics of the past', it argues that a closer, more creative study of the bureaucratic processes maintaining the church courts can considerably enhance not only our understanding of these rather enigmatic tribunals but also of the individuals and communities who interacted with them. Studying those in charge of the courts, the first half of this thesis will explore the considerable friction between the Church's ministry and the salaried bureaucrats and lawyers permanently staffing the courts. This, it argues, has important ramifications for our understanding of early modern office-holding, but it also sheds new light on the theological disposition of the Restoration Church. Using the same sources, coupled with substantial consultation of contemporary polemic, letters and diaries, the fourth and fifth chapters will argue that the sanctions of the restored church courts were often far from the 'empty threat' historians have tended to assume. Excommunication in particular could be profoundly distressing even for such radical dissenters as the Quakers, and this should cause us to reconsider how individuals and communities from various hues of the denominational spectrum related to the established Church.
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Hebb, Ross. "The Church of England in loyalist New Brunswick, 1783-1825." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683289.

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Brewitt-Taylor, Samuel. "'Christian radicalism' in the Church of England, 1957-1970." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e1a19573-6e94-46d7-92d7-d27e8f9f3458.

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This thesis is the first study of 'Christian radicalism' in the Church of England between 1957 and 1970. Radicalism grew in influence from the late 1950s, and burst into the national conversation with John Robinson’s 1963 bestseller, Honest to God. Emboldened by this success, between 1963 and 1965 radical leaders hoped they might fundamentally reform the Church of England, even though they were aware of the diversity of their supporting constituency. Yet by 1970, following a controversial turn towards social justice issues in the late 1960s, the movement had largely reached the point of disintegration. The thesis offers five central arguments. First, radicalism was fundamentally driven by a narrative of epochal transition, which understood British society in the late 1950s and early 1960s to be undergoing a seismic upheaval, comparable to the transition between the Middle Ages and the Renaissance. Secondly, this led radicals to exaggerate many of the social changes occurring in the period, and to imagine the emergence of a new social order. Radicals interpreted affluence as an era of unlimited technology, limited church decline as the arrival of a profoundly secular age, and limited sexual shifts as evidence of a sexual revolution. They effectively created the idea of the ‘secular society’, which became widely accepted once it was adopted by the Anglican hierarchy. Third, radical treatment of these themes was part of a tradition that went back to the 1940s; radicals anticipated many of the themes of the secular culture of the 1960s, not the other way round. Fourth, far from slavishly adopting secular intellectual frameworks, radical arguments were often framed using theological concepts, such as Christian eschatology. Finally, for all these reasons, Christian radicals made an original and influential contribution to the elite re-imagination of British society which occurred in the 1960s.
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Spurr, John. "Anglican apologetic and the Restoration Church." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.

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Johnson, Christopher. "The priesthood in Anglo-Saxon England." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:21163779-5879-4da7-9582-7fd3b7a489f1.

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The Priesthood in Anglo-Saxon England explores the life and work of priests in England between the arrival of St. Augustine in 597 and the reforming Council of Clofesho of 747. It seeks to reposition priests within the consciousness of Anglo-Saxon historians by demonstrating the essential role which they played first in the conversion of the English, and then in the pastoral care which the English people received up to the reforms instigated by Archbishop Cuthbert at the 747 Council of Clofesho. The thesis draws on several trends in recent Anglo-Saxon historiography, notably focus in recent years on the role and function of monasteria. Sarah Foot’s work, Monastic Life in Anglo-Saxon England, c. 600 – 900, is the primary study in this area. Many historians working in this area have read Bede’s Historia Ecclesiastica, the main narrative source for our period, in a predominantly monastic light. Close attention to the text of this and other works of Bede’s however demonstrates that priests were indispensable in the initial conversion and continued care of the people, particularly because of their ability to celebrate the sacraments. This thesis contends that monasteria increasingly gained control over pastoral care through their continued endowment and royal privilege. This effectively removed the cura animarum from the bishops, to whom it was theoretically entrusted. Following the example of Theodore and Bede, and on the prompting of his contemporary Boniface, in 747 Archbishop Cuthbert recognised the need to reform the structure of the church in Southumbria, particularly the relationship between the episcopate and the monasteria, and so restore the cure to its rightful place. He and his fellow bishops achieved this by redefining pastoral care along sacramental grounds, thereby excluding monks from its exercise, and putting the priest back at the heart of the church’s mission to the people of England.
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Marsh, Dana Trombley. "Music, church, and Henry VIII's Reformation." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670102.

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Fielden, Kevin Christopher. "The Church of England in the First World War." Digital Commons @ East Tennessee State University, 2005. https://dc.etsu.edu/etd/1080.

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The Church of England was at a crossroads in 1914 as the First World War began. The war was seen as an opportunity to revitalize it and return it to its role of prominence in society. In comparison to other areas of study, the role of the Church of England during this time period is inadequately examined. Primary sources including letters, diaries, contemporary newspaper accounts and pastors' sermons were used. Also secondary sources provided background and analysis about the people, events and movements of the time. A handful of papers and journal articles that specifically dealt with a particular aspect of the research provided some analysis. This thesis examines the Anglican Church as the war began and during the war both domestically and at the front in order to judge the response it made to the war.
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Le, Couteur Howard Philip. "Brisbane Anglicans: 1842-1875." Australia : Macquarie University, 2007. http://hdl.handle.net/1959.14/19809.

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Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007.
Bibliography: leaves 426-449.
Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion.
The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia.
Mode of access: World Wide Web.
vi, 449 leaves ill
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Books on the topic "Chester (England) Church history"

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

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Church of England. Diocese of Chester. Diocese of Chester year book. Edited by Marriott Stephen P. A. Chester: Diocese of Chester, 2004.

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Church of England. Diocese of Chester. Diocese of Chester year book. Edited by Marriott Stephen P. A. Chester: Diocese of Chester, 2003.

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College, Chester. [Chester College]: A college of higher education founded by the Church of England and affiliated to the University ofLiverpool. [Chester]: [the College], 1989.

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Hiatt, Charles. The Cathedral Church of Chester: A description of the fabric and a brief history of the Episcopal see. 2nd ed. London: G. Bell, 1988.

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Peter, Evans. A place index to the visitation court books of the Archbishops of York: Chester Diocese, 1571-1694, Carlisle Diocese, 1590-1694. [York]: University of York, 1999.

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The Church of England. London: Williams and Norgate, 1990.

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Edwards, David L. Christian England. London: Collins, 1989.

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Book chapters on the topic "Chester (England) Church history"

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James, E. O. "The National Church." In A History of Christianity in England, 89–109. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003297574-5.

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James, E. O. "The Church in Medieval England." In A History of Christianity in England, 47–66. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003297574-3.

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Clark, James G. "The Augustinians, History, and Literature in Late Medieval England." In Medieval Church Studies, 403–16. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.5.100393.

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James, E. O. "The Beginnings of the Church in Britain." In A History of Christianity in England, 11–27. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003297574-1.

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James, E. O. "The Consolidation and Unification of the English Church." In A History of Christianity in England, 28–46. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003297574-2.

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Tatalović, Vladan. "Toward the History of Serbian New Testament Scholarship: The Cuddesdon Episode (1917–1919)." In Serbia and the Church of England, 161–79. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05977-3_8.

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Kirby, James. "Social and Economic History." In Historians and the Church of England, 132–64. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198768159.003.0006.

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Helmholz, R. H. "The Anglo-Saxon Church." In The Oxford History of the Laws of England, 1–66. Oxford University Press, 2004. http://dx.doi.org/10.1093/acprof:oso/9780198258971.003.0001.

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Bray, Gerald. "Canon Law and the Church of England." In The Oxford History of Anglicanism, Volume 1, 168–85. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199639731.003.0009.

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Brewer, Charles E. "Protestant church music in England and America." In The Cambridge History of Eighteenth-Century Music, 168–80. Cambridge University Press, 2009. http://dx.doi.org/10.1017/chol9780521663199.007.

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