Bibliografías temáticas / Andrew's Church (Norwich, England)

Literatura académica sobre el tema "Andrew's Church (Norwich, England)"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Andrew's Church (Norwich, England)"

1

Joby, Christopher. "Trilingualism in early modern Norwich". Journal of Historical Sociolinguistics 2, n.º 2 (1 de octubre de 2016): 211–34. http://dx.doi.org/10.1515/jhsl-2016-0013.

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AbstractThe aim of this article is to illustrate the importance of employing archival sources in order to identify when and to what extent a language was used during a particular period in history. It takes as an example Trudgill’s claim that from about 1565, as a result of immigration by Dutch and French speakers from the Low Countries, Norwich was a trilingual city for as much as two hundred years. After a brief description of multilingualism in early modern England and an analysis of the term trilingual, it discusses how Trudgill uses secondary sources to substantiate his claim. The article then challenges this claim, by employing archival material in order to assess how long after 1565 Dutch and French continued to be used in Norwich in the most important social domains: the church, the home, education, the work domain, the law and literature. What emerges is that although certain functions within the church domain continued to be performed in these languages into the eighteenth century, as a result of language shift and attrition, Norwich ceased to be trilingual in any meaningful sense by the middle of the seventeenth century.
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2

Scheck, Thomas. "The Polemics of John Heigham and Richard Montagu and the Rise of English Arminianism". Recusant History 29, n.º 1 (mayo de 2008): 12–27. http://dx.doi.org/10.1017/s0034193200011821.

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The English Catholic apologist John Heigham (1568–1632) deserves to be better known in light of the significant historical consequences of his efforts in the field of Catholic apologetics. Heigham’s tract, The Gagge of the Reformed Gospel (1623) accused the Reformed Church in England of heresy and innovation and summoned the readers back to the Roman Catholic Church. This work was answered by Richard Montagu (1577–1641), the future bishop of Chichester and Norwich in his book, A New Gagg for an Old Goose (1624). Montagu’s book provoked a storm of controversy within the Church of England because the author simultaneously replied to Heigham’s Catholic arguments and attacked Calvinism within the Church of England, which he labelled ‘Puritanism’. A series of books attacking Montagu were then published by English Calvinists who accused Montagu of popery and of betrayal of the Reformed cause. These disputes contributed to the Calvinist/Arminian division within the Anglican Church, a religious controversy that was one of the contributing causes of the English Civil War. Thus the seed planted by Heigham’s tract grew into a forest of religious controversies and ended in a war. This article summarizes the content of Heigham’s tract and the principal ideas of his Catholic apologetics, after recounting the main events of Heigham’s little known life. Then Montagu’s response will be surveyed and the reactions it spawned.
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3

Luxford, Julian. "The Sparham Corpse Panels: Unique Revelations of Death from Late Fifteenth-Century England". Antiquaries Journal 90 (15 de marzo de 2010): 299–340. http://dx.doi.org/10.1017/s0003581509990473.

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AbstractTwo late fifteenth-century rood-screen panels in Sparham church, near Norwich, display images of corpses that are apparently unique in surviving medieval art. One is painted with two standing corpses dressed in finery, the other with a corpse arising from a tomb within a church, with a font to one side. Both panels are notable for their surviving inscriptions, and others now lost. Together, these works constitute one of the most significant English contributions to the genre of death imagery, yet their uniqueness and artistic importance has not been recognized to date. Using a range of medieval and antiquarian sources, this article aims to provide a comprehensive account of the Sparham panels’ physical and historical context, iconography and meaning. The strong possibility that they functioned as a ‘surrogate sepulchral monument’ is discussed at the end of the paper.
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4

REYNOLDS, MATTHEW. "Predestination and Parochial Dispute in the 1630s: The Case of the Norwich Lectureships". Journal of Ecclesiastical History 59, n.º 3 (julio de 2008): 407–25. http://dx.doi.org/10.1017/s0022046908004181.

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Recently it has been suggested that fundamental disagreements over the theology of grace had little impact upon parish life in early Stuart England. However, by considering the local circumstances and wider national repercussions of an open debate over predestination in the 1630s between two Norwich lecturers, William Bridge and John Chappell, this article will argue the contrary. It will show that the public nature of the clash between Bridge and Chappell, examined by the church courts, ensured that predestination became a politically divisive issue within Norwich's parishes on the eve of the English Civil War.
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5

Jarvis, Anthea. "The Dress Must Be White, and Perfectly Plain and Simple: Confirmation and First Communion Dress, 1850–2000". Costume 41, n.º 1 (1 de junio de 2007): 83–98. http://dx.doi.org/10.1179/174963007x182354.

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The basis for this article was a paper given at the Annual Symposium of the Costume Society in Norwich in 1998, on the theme of religious dress. It has been expanded with further research. This article traces the history and development of special dress worn for the sacraments of confirmation and first communion in the Church of England and the Roman Catholic Church. Before the 1850s no special dress was required; the growth of the fashion for increasingly elaborate white dresses and veils post-1850 seems to have been fostered by the growing affluence of the middle classes and by the fashion press. Special dress for Anglican confirmation declined in popularity in the later twentieth century, while dress for Catholic first communion, in contrast, has become, like dress for weddings, an occasion for an orgy of consumerism.
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6

Emms, Richard. "St Augustine’s Abbey, Canterbury, and the ‘First Books of the Whole English Church’". Studies in Church History 38 (2004): 32–45. http://dx.doi.org/10.1017/s0424208400015710.

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Early in the fifteenth century, Thomas of Elmham, who grew up in Norfolk and became a monk of St Augustine’s abbey, Canterbury, began to write and illustrate an ambitious history of his monastery. It may be that his interest in history arose from his early years at Elmham, site of the see of East Anglia in late Anglo-Saxon times. This could explain why he became a monk at the oldest monastic establishment in England instead of at the local Benedictine houses, such as Bury St Edmunds, Ely, or Norwich. Clearly he developed his historical interests at St Augustine’s with its ancient books and relics, even though, apart from the chapel of St Pancras and St Martin’s church nearby, pre-Conquest buildings were no longer to be seen.
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7

Chang, Jae-keong. "Between the Gregorian Reform and the Norman Church Reform: Bishop Herbert de Losinga of Norwich and the Church Reform in Medieval England". 韓國敎會史學會誌 65 (30 de septiembre de 2023): 207–29. http://dx.doi.org/10.22254/kchs.2023.65.08.

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8

Forrest, Ian. "The Dangers of Diversity: Heresy and Authority in the 1405 Case of John Edward". Studies in Church History 43 (2007): 230–40. http://dx.doi.org/10.1017/s0424208400003235.

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When John Edward of Brington in Northamptonshire abjured heresy in the ‘Greneyerd’ of Norwich cathedral close on Palm Sunday 1405, he was presented to the gathered crowds as a living example of the dangers of diversity in the Christian faith. Because heresy was feared as a fundamental challenge to doctrine, authority, and social harmony, the agents of Church and crown went to great lengths in the period between 1382 and the Reformation to advertise its depravity and illegality. The anti-heresy message was not, however, a simple one, and the judicial performances that constitute the Church’s propaganda campaign on this issue sometimes used highly equivocal rhetoric and images. In these performances heresy was capable of being represented as a minority sectarian problem, or one diffused throughout society. In truth it was both, and so the anti-heresy message had to encompass much more nuance than one might imagine. This essay focuses on the campaign against the lollards in late medieval England, in particular John Edward’s staged abjuration, which is recorded in a letter sent by the presiding bishop, Henry Despenser, to his archbishop, Thomas Arundel. This certification presents a compelling tableau vivant encompassing the penitent, the crowds, and the authorities of Church, crown, and city. In their efforts to stage-manage the abjuration of heresy, however, these authorities had not only to navigate the complexity of anti-heretical rhetoric and present it to a large audience, but, perhaps more importantly, had to overcome considerable rancour and division within their own ranks, to present a unified front against the threat of heresy. For they had to show diat there was a unity from which heretics were deviating. Edward’s abjuration, therefore, offered an important opportunity to demonstrate repentance, and to invite the clergy and people of Norwich to consider the dangers posed by their own tendencies towards disunity.
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9

Vercruysse, Jos E. "A Scottish Jesuit from Antwerp: Hippolytus Curle". Innes Review 61, n.º 2 (noviembre de 2010): 137–49. http://dx.doi.org/10.3366/inr.2010.0102.

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A memorial for Mary, Queen of Scots, and for two of her ladies-in-waiting, Barbara Mowbray-Curle, wife of Gilbert Curle, a secretary of the queen, and her sister-in-law, Elizabeth Curle is kept in St Andrew's Church in Antwerp (Belgium). The monument was founded by Barbara's son, Hippolytus. After the execution of the queen the ladies left England and settled first in Paris and afterwards in Antwerp. The article concentrates on the two sons of Barbara, who became Jesuits. Little is known about the elder, James. He died in 1615 in Spain, probably still a Jesuit student. The younger one, Hippolytus (who died in 1638), acted as a manager in the Scots College in Douai (France). He is praised as one of the principal benefactors of the college. More particularly the article comments on the testament he drew up when he joined the Jesuit order in September 1618, of which an authenticated copy is kept in the Scottish Catholic Archives. It offers a telling insight into the situation of the Curle-Mowbray family in exile. It reveals also the family's major concern: the restoration of Catholicism in Scotland through the training of a suitable clergy.
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10

Lapish, Marisa. "The Eucharist as Iconic Experience of Divine Love: Ancient – Future Orienteering with Julian of Norwich". Kenarchy Journal 4 (octubre de 2022): 44–57. http://dx.doi.org/10.62950/vxkla44.

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This paper explores Julian of Norwich’s experience of divine love through her understanding of “poynte,” culminating in her mystical revelation of the blood of Jesus. In the medieval context of plague, war, and hopelessness, Julian experiences the blood of Jesus on the cross present in the Eucharist as a place of safety and joy, something which can speak to the contemporary reader during this time of pandemic, racial strife, and global pessimism. First, the stage is set by historically examining the socio-cultural milieu of fourteenth-century England, mystical spirituality, and sacramental practice of the Eucharist in the medieval Church. Next, the image of blood as it relates to Julian Norwich’s idea of time expressed as “poynte” in her Showings is presented to illuminate the transformation of suffering into God’s great love which upends all social and religious barriers to unify people in neighborly love. Contemporary implications are made for viewing the Eucharist as icon of remembrance through which Christ is experienced in his suffering at a kingdom table of divine love for a world that suffers and bleeds. Julian of Norwich presents visions of healing, restoration, and theosis where all of humanity’s wounds are healed by Jesus’ bloody wounds. In a Eucharistic preview of the festal banquet of kingdom shalom, Julian’s vision of divine love as a place of safety and joy inform a present Eucharistic table where all are welcome for Jesus is present with his suffering ones and iconically in the faces of his wounded children gathered around the table.
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Tesis sobre el tema "Andrew's Church (Norwich, England)"

1

Groves, Nicholas William. "'The restoration of popery' : the impact of ritualism on the Diocese of Norwich, 1857-1910, with special reference to the parishes of the City of Norwich and its suburbs". Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683228.

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Libros sobre el tema "Andrew's Church (Norwich, England)"

1

Catholic Church. Diocese of Norwich (Norfolk). Norwich 1070-1214. Oxford: Published for the British Academy by the Oxford University Press, 1990.

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2

Catholic Church. Diocese of Norwich (England). Norwich, 1215-1243. Oxford [England]: Published for the British Academy by Oxford University Press, 2000.

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3

Ian, Atherton, ed. Norwich Cathedral: Church, city, and diocese, 1096-1996. London: Hambledon Press, 1996.

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4

Gilchrist, Roberta. Norwich Cathedral Close: The evolution of the English cathedral landscape. Woodbridge, UK: Boydell, 2005.

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5

Ken, Ashford y Lancashire Parish Register Society, eds. The registers of St. Andrew's Church, Leyland, 1711-1780. [Lancashire]: Lancashire Parish Register Society, 1999.

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6

Vowles, Megan. The story of David Thomas Memorial Church, St. Andrew's, Bristol. Bristol: (G. Bennett), 1988.

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7

Mann, Ralph. The rectors of Kingham: Y Ralph Mann. Kingham: St Andrew's Church, 1990.

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8

Goulburn, Edward Meyrick. The Goulburn Norwich diaries: Selected passages from the ten remaining Norwich diaries of Edward Meyrick Goulburn, M.A., D.C.L., D.D., Dean of Norwich, 1866-1889. Norwich: Canterbury Press, 1996.

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9

Jim, Wilson, ed. 900 years: Norwich Cathedral and Diocese : a guide to the past and the present. Norwich: Jarrold, 1996.

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10

Bell, Sheila. Index to bishop[']s transcripts from the diocese of Norwich, 1685-1691. [Norwich, England]: Norfolk & Norwich Genealogical Society, 1986.

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Capítulos de libros sobre el tema "Andrew's Church (Norwich, England)"

1

Porterfield, Amanda. "Introduction: Overview and Method". En Female Piety in Puritan New England, 3–13. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195068214.003.0001.

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Abstract The Puritans followed a long and venerable tradition when they depicted Christian faith with female imagery. Origen, Jerome, Augus¬tine, Gregory the Great, Anselm, and other church fathers had de¬ scribed both the church and the Christian soul as the bride of Christ. In the late-medieval period, Bernard of Clairvaux, Hugh of St. Victor, Catherine of Siena, Julian of Norwich, and other monastics cherished the image of the bride and often defined mystical experience as the soul’s consummation of her marriage to Christ.1 The English Protest¬ ants who developed a distinctively Puritan piety in the sixteenth and seventeenth centuries relied on this richly developed theme of espousal in constructing their ideas of sainthood and church life. But even as their piety was shaped by this received tradition of imagining grace as an eager bride and the church as a devoted wife, Puritans redefined the implications of this tradition by interpreting it in the context of domestic life.
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