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Bibliografias temáticas / Church of St. Mary (Stafford, England)

Literatura científica selecionada sobre o tema "Church of St. Mary (Stafford, England)"

Autor: Grafiati

Publicado: 27 de julho de 2024

Última modificação: 28 de julho de 2024

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Artigos de revistas sobre o assunto "Church of St. Mary (Stafford, England)"

1

Gem, Richard, Emily Howe e Richard Bryant. "The Ninth-Century Polychrome Decoration at St Mary's Church, Deerhurst". Antiquaries Journal 88 (setembro de 2008): 109–64. http://dx.doi.org/10.1017/s0003581500001360.

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This paper presents the results of a detailed analysis of surviving paintwork on the chancel arch, the carved animal heads and the figurative panel in the west porch at the Anglo-Saxon church of St Mary, Deerhurst, Gloucestershire, UK. The context of the polychromy in relation to the ninth-century fabric of the church is assessed. The detailed results of the technical analysis are presented. The original scheme of painted decoration is described, including the newly discovered plant scroll painted on the arch. The results of the examination are evaluated, setting the polychrome decoration of the ninth-century church into its contemporary context in England and on the Continent, with special regard to both the technical and the artistic aspects.

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Willoughby, James. "Inhabited Sacristies in Medieval England: the Case of St Mary's, Warwick". Antiquaries Journal 92 (11 de maio de 2012): 331–45. http://dx.doi.org/10.1017/s0003581512000042.

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A transcript survives of the oath sworn in 1465 by the lay sacristan of the collegiate church of St Mary at Warwick on the occasion of his taking office. His duties are spelled out in detail, and include the striking requirement that he spend each night in the sacristy for the better security of the treasures. This paper prints the oath and aims to place it in its institutional context. The medieval sacristy at Warwick survives and details of the oath illuminate details of the architecture. Similar first-floor vestries are known elsewhere, and the suggestion is made that some other churches might also have had inhabited sacristies.

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Wizeman, William. "Re-Imaging The Marian Catholic Church". Recusant History 28, n.º 3 (maio de 2007): 353–64. http://dx.doi.org/10.1017/s0034193200011420.

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The late Professor Geoffrey Dickens in his book, The English Reformation, condemned the Marian church for ‘failing to discover’ the verve and creativity of the Counter-Reformation; on the other hand, Dr Lucy Wooding has praised the Marian church for its adherence to the views of the great religious reformer Erasmus and its insularity from the counter-reforming Catholicism of Europe in her book Rethinking Catholicism in Reformation England. However, by studying the Latin and English catechetical, homiletic, devotional and controversial religious texts printed during the Catholic renewal in England in the reign of Mary Tudor (1553–58) and the decrees of Cardinal Reginald Pole's Legatine Synod in London (1555–56), a very different picture emerges. Rooted in the writings of St John Fisher—which also influenced the pivotal decrees of the Council of Trent (1545–63) on justification and the Eucharist—Marian authors presented a theological synthesis that concurred with Trent's determinations. This article will focus on three pivotal Reformation controversies: the intrepretation of scripture, justification, and the Eucharist.

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Frances, Ann. "William John Butler and the revival of the Ascetic Tradition". Studies in Church History 22 (1985): 365–76. http://dx.doi.org/10.1017/s042420840000807x.

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William John Butler, sometime vicar of Wantage in Berkshire and founder of the Community of St Mary the Virgin, gave a concrete and contemporary expression to an aspect of the ascetic idea current among followers of the Oxford Movement, which was revealed in their desire to restore monastic life in the Church in England. The Community founded by Butler was one of the earliest of the indigenous Anglican communities for women. In no way could the desert ideal or the later pre-Reformation models of religious life be reconstructed, nor would they have been appropriate in the climate of the time. However Butler believed, as had Newman, Pusey and others, that the basic principles of monastic life remained valid and they could and should find their place in the contemporary Church of England. It was believed that the Church had the grace and the resources of devotion within itself to give birth to the religious life anew, to continue its nurture and promote its development. Certainly the enhanced spirituality resulting from the example of deep devotion of the Tractarians themselves and that of their followers engendered a religious atmosphere in which new spiritual adventures were made possible.

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Patricia Harriss, Sr. "Mary Ward in Her Own Writings". Recusant History 30, n.º 2 (outubro de 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.

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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.

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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 (16 de abril de 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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George, Charles. "Shared use of Church Buildings or is Nothing Sacred?" Ecclesiastical Law Journal 6, n.º 31 (julho de 2002): 306–17. http://dx.doi.org/10.1017/s0956618x00004701.

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It may soon be possible, courtesy Cameron Ch as she then was, not only to lunch (as many already do) but also to dine at the crypt restaurant below St Mary-le-Bow, and to enjoy beer, cider or wine with your meal. That is a thoroughly secular use of part of a church; and it is something which would not have been permitted until relatively recent times. To Cock burn CJ in 1869 there was a self-evident distinction between ‘purposes purely secular’ and ‘those of an ecclesiastical character’, and ‘nothing short of an Act of Parliament can authorise the conversion of consecrated ground to secular purposes’. In one of his early judgments, sitting as Deputy-Chancellor, George Newsom QC declined to allow the use of consecrated land for an NCP car park, referring to consecration as ‘this special status [which] has been a striking privilege of the Church of England. It is no part of the duty of this court to seek to whittle it away’. The aim of this Paper is to explore the erosion of the divide between ‘secular’ and ‘ecclesiastical’ purposes, and to suggest that it offers a novel role for the Church both in the countryside and in towns and cities. I also touch briefly on some of the problems of rating, planning and listed building law which arise.

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Kirkus, M. Geoffrey. "‘Yes, My Lord’: Some Eighteenth and Nineteenth Century Bishops and the Institute of the Blessed Virgin Mary". Recusant History 24, n.º 2 (outubro de 1998): 171–92. http://dx.doi.org/10.1017/s0034193200002466.

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That we may freely and consistently persevere in our intention … we will that … all and each of ours shall make a vow never to seek directly or indirectly nor to allow others to seek … that except the Chief Pontiff to whom alone we humbly beg to be subject, any religious order whatsoever or any person whomsoever or any bishop or any one else appointed by the Pope to visit us, should have us so committed to his charge as to exercise over us authority, power, or jurisdiction.(Memorial of Mary Ward, translated from the Latin original, Archivum Romanum Societatis Jesu, Anglia 31, 11, pp. 675-685).The above are strong words, even from a forthright Yorkshirewoman, and they are almost startling when one considers how submissive, personally, was their author to all authority in the Church. But, in this Memorial, Mary Ward describes the constitution she envisages for her Institute. The firm lines she draws are even more accentuated in her Third Plan of 1622: ‘We most humbly beg that the entire hierarchical structure of this work should depend entirely on the Holy See and not on any other authority’. Another document headed Reasons why we may not alter makes it clear that the proposals admit of no compromise. The genesis of this attitude is not far to seek. Mary Ward considered she had received divine intimation that she was to undertake some new work to the greater glory of God and for this she was to follow St. Ignatius’ Society of Jesus with its direct responsibility to the Holy See. Sr. Immolata Wetter points out that Mary Ward’s ideas were further sharpened by the contemporary situation of the Catholic Church in England: ‘adherence to the primacy of the Pope distinguished the English martyrs and confessors of the faith. For their loyalty to the Vicar of Christ these brave men and women suffered restrictions both in public and private life.

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Vercruysse, Jos E. "A Scottish Jesuit from Antwerp: Hippolytus Curle". Innes Review 61, n.º 2 (novembro 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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Peter, Nockles. "Oriel and the Making of John Henry Newman—His Mission as College Tutor". Recusant History 29, n.º 3 (maio de 2009): 411–21. http://dx.doi.org/10.1017/s003419320001222x.

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From 12 April 1822 when John Henry Newman was elected a Fellow until 3 October 1845 when he tendered his resignation to Provost Hawkins, Oriel College was to be the centre of Newman's life. As Newman later recorded:he ever felt this twelfth of April, 1822 to be the turning point of his life, and of all days most memorable. It raised him from obscurity and need to competency and reputation. He never wished anything better or higher than, in the words of the epitaph, 'to live and die a fellow of Oriel'. Henceforth his way was clear before him; and he was constant all through his life, as his intimate friends knew, in his thankful remembrance year after year of this great mercy of Divine Providence, and of his electors, by whom it was brought about.Newman went on to assert that but for Oriel, he would have been nobody, entirely lacking in influence. It was through Oriel (and the pulpit of the Oriel living of St. Mary the Virgin) that he was able to exert such a dominant religious and pastoral influence on his academic generation and those that followed. It was through Oriel that he would be in a position to emerge by 1833 as the well-known leader of that great movement of religious revival in the Church of England known as the ‘Oxford Movement’ or ‘Tractarianism’ (the name being coined in consequence of the series of Tracts for the Times published by Newman and his cohorts).

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Livros sobre o assunto "Church of St. Mary (Stafford, England)"

1

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

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2

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

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3

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

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4

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

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5

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

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6

Harlow, C. Geoffrey. Rolleston: St. Mary parish registers. Newcastle-under-Lyme: Staffordshire Parish Registers Society, 2008.

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7

England) Priory Church of St. Mary the Virgin (Tutbury. Tutbury, St. Mary parish register. [Newcastle-under-Lyme]: Staffordshire Parish Registers Society, 2011.

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8

Stock, Victor. St Mary-le-Bow: A guided tour. [London]: [s.n.], 1998.

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9

Gilleghan, John. St. Mary Whitkirk: A visitor's guide to the church. [Leeds?]: J. Gilleghan, 1996.

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10

Society, Buckinghamshire Family History. Stoke Mandeville: St Mary the Virgin. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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Mais fontes

Capítulos de livros sobre o assunto "Church of St. Mary (Stafford, England)"

1

Henry II. "2412. Salisbury, Cathedral Church of St Mary". In The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4: Nos. 1892–2575, Beneficiaries N–S, editado por Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277905.

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Henry II. "2413. Salisbury, Cathedral Church of St Mary". In The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4: Nos. 1892–2575, Beneficiaries N–S, editado por Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277906.

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Henry II. "2411. Salisbury, Cathedral Church of St Mary". In The Letters and Charters of Henry II, King of England 1154–1189, Vol. 4: Nos. 1892–2575, Beneficiaries N–S, editado por Nicholas Vincent. Oxford University Press, 2020. http://dx.doi.org/10.1093/oseo/instance.00277904.

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Crouch, David. "England 1066–1500 A: General". In Annual Bibliography Of British And Irish History, 52–72. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780199249176.003.0005.

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Abstract Ambrisco, A.S. ‘Cannibalism and cultural encounters in Richard Coeur de Lion’, Journal of Medieval and Early Modern Studies29:3 (1999), 499–528.Britnell, Richard H. ‘Introduction’ [Daily life in the middle ages], A23, 1–4. 941. Hallam, Elizabeth (ed.) Chronicles of the age of chivalry(London: Salamander, 2000), 320p. [Brief extracts from chronicles with brief essays on varied subjects.]Higgins, Iain Macleod. Writing east: the ‘travels’ of Sir John Mandeville(Philadelphia (PA): University of Pennsylvania Press, 1997), ix, 335p.Morley, Beric M.; Miles, Daniel W.H. ‘Nave roof, chest and door of the church of St Mary, Kempley, Gloucestershire: dendrochronological dating’, Antiquaries Journal80 (2000), 294–6.

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Saul, Nigel. "Introduction: Problem and method". In Death, Art, and Memory in Medicoal England, 1–10. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198207467.003.0001.

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Abstract Cobham is a picturesque little village set on a ridge of the North Downs near Rochester. Its single narrow street is rich in vernacular architecture. On the north side, at the western end, is the celebrated Leather Bottle, where Charles Dickens’s Mr Pickwick discovered the curiously inscribed stone. A little to the east is the eighteenth-century Darnley Arms, and further on Mr Gander’s shop, a fine timber-framed dwelling of the fifteenth century. A mile or so beyond the village, set deep in a wooded park is Cobham Hall, the seventeenth-century seat of the dukes of Lennox and later of the earls of Darnley. At the opposite end of the village, on rising ground, is an older set of buildings. Fronting straight onto the street is the fourteenth- and seventeenth-century Stone House, a mainly flint structure which was once a school. Further up, and set back, are the buildings of the chantry college founded in 1362 by John, Lord Cobham. Adjacent to the college, and at the highest point, is the church of St Mary Magdalene. This large, dignified building, dating mainly from the thirteenth to the fifteenth centuries, spreads long and low among the trees. Externally, it exudes aristocratic presence as it stands high above the street Internally, it disappoints a little: the design is austere, and the nineteenth-century fittings and stained glass are unworthy. Yet to many this church is a place of pilgrimage. Visitors are drawn here from all over the world. For stretching impressively across the chancel floor is the largest and most spectacular collection of brasses in Britain.

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Woods, Susanne. "Lanyer In Her World". In Lanyer, 3–41. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195124842.003.0001.

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Abstract Amelia Bassano was conceived in the spring of 1568, just as A a much better known woman, Mary Queen of Scots, was Y ;”S’’... planning her escape from Scotland into England, and Queen Elizabeth’s cousin, Henry Carey, Lord Hanson, was made governor of Berwick and warden of the East Marches. In this role Hanson would put down a rebellion on Mary’s behalf two years later, winning an “affectionate commendation” from Elizabeth and cementing her trust in him. This public matter would eventually have important consequences for the life of the baby born to Margaret Johnson and Baptiste Bassano and baptised “Emilia Baptist” on 27 January 1569 in the church of St. Botolph’s Bishopsgate,just outside the city wall of London. Some twenty years later she would experience the full glamor of the Elizabethan court, thanks to a relation ship with Hanson.

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Zon, Bennett. "Background to the Revival". In The English Plainchant Revival, 251–54. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198165958.003.0011.

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Abstract The Anglican plainchant revival is to some extent the aesthetic realization of high churchmanship within the Established Church, the most obvious manifestation of which is Tractarianism or the Oxford Movement. The name Tractarian was one associated with those individuals adopting a theological stance evinced in the pages of theTracts for the Times (1833–41), the principal organ of the Oxford Movement. The main figures of the movement, and hence of theTracts, were John Henry Newman (1801–90), John Keble (1792–1866), and Edward Bouverie Pusey (1800–82). The movement itself was begun nominally in 1833 when Keble preached an assize sermon entitled ‘National Apostasy’ in the university church of St Mary the Virgin, Oxford, and from then onwards Oxford was always associated with the movement. Numerous well-known figures like Thomas Belmore (1811—90),John Mason Neale (1818—66), and Walter Kerr Hamilton (1808-69) fell under its sway as Tractarianism and Oxford became inextricably linked. The first of the Tracts for the Times was written in 1833 by Newman, who roundly defends the doctrine of apostolic succession, or in this case the belief that the hierarchy of the Church of England represented an unbroken lineage with the Apostles and Christ.

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