Thomas Chamberlain—A Forgotten Tractarian

1979 ◽  
Vol 16 ◽  
pp. 373-387
Author(s):  
Peter G. Cobb
Keyword(s):  
Parish Church ◽  
Parish Priest ◽  
History Of

Thomas Chamberlain, vicar of St Thomas’s Oxford for fifty years (1842–92), has fallen into undeserved obscurity. Except for a very brief memoir, written by Algernon Barrington Simeon just after his death, and a section in Thomas Squires’ history of the parish which is largely based on it, there is no account of his life and work. Yet in many ways his was the model tractarian parish. The Ecclesiologist acknowledged it as ‘an example of correct ritualism’ whilst a local evangelical regarded it as ‘the headquarters of the ultra devotees of the Pusey party’. The restoration and furnishing of the parish church were the epitome of tractarian ambitions. Chamberlain himself, with his energy and reserve, was regarded as an archetypal parish priest. Felicia Skene, ‘a person of strong feelings and decided opinions—, so admired him that she not only came to live in the parish to work for him, but also used him as the basis for her portrait of the dedicated clergyman, Mr Chesterfield, in one of her novels, S. Albans’s, or the Prisoners of Hope. Even lais sartorial habits were imitated, a sure sign of the regard in which he was held. One young man, about to be ordained to a title at St Alban’s, Holborn, wrote to his sister that he had been to Oxford to be measured by a certain tailor for his first clerical suit. ‘He makes things for Mr Chamberlain and his curates, so I think I am pretty sure of having mine correct.’

scholarly journals The Fall of the Chorupnik Parish. A Contribution to the History of the Reformation in Poland

2019 ◽  
Vol 66 (2 SELECTED PAPERS IN ENGLISH) ◽  
pp. 31-42
Author(s):  
Bogumił Szady
Keyword(s):  
Catholic Church ◽  
Local Dimension ◽  
Economic Relations ◽  
Parish Church ◽  
Parish Priest ◽  
The Social ◽  
Counter Reformation ◽  
The Reformation ◽  
Polish Version ◽  
History Of

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2. The article addresses the question of the fall of the Latin parish in Chorupnik that belonged to the former diocese of Chełm. The parish church in Chorupnik was taken over by Protestants in the second half of the 16th century. Unsuccessful attempts at recovering its property were made by incorporating it into the neighbouring parish in Gorzków. The actions taken by the Gorzków parish priest and the bishop together with his chapter failed, too. A detailed study of such attempts to recover the property of one of the parishes that ceased to exist during the Reformation falls within the context of the relations between the nobility and the clergy in the period of Counter-Reformation. Studying the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass transition of the nobility to reformed denominations, and then of their return to the Catholic Church.

scholarly journals Detestabile scelus Perastinorum - the psychological and social background of the murder of Pompejus de Pasqualibus, the abbot of the St George Abbey near Perast

2015 ◽  
pp. 19-33
Author(s):  
Katarina Mitrovic
Keyword(s):  
Social Background ◽  
The Body ◽  
13Th Century ◽  
Parish Church ◽  
Parish Priest ◽  
The People ◽  
Church Life ◽  
History Of ◽  
The Right ◽  
The Church

The St George Abbey was founded on an island near Perast by the Benedictine Monastic Order by the beginning of the 11th century. From the mid-13th century, the community of Kotor had the right of patronage over the abbey, which allowed the patriciate of Kotor to elect abbots as well as have a say in numerous monastery affairs, including propriety rights. Therefore, on November the 2nd 1530, Minor Council of Kotor named Pompejus de Pasqualibus, a nobleman from Kotor, the abbot of the St George Abbey. After the official consent from Rome and Venice, father Pompejus took over the abbey. Soon after, a gruesome crime took place on the island, a crime unseen in the history of the Kotor church. On the Feast of the Invention of the Holy Cross, May 3rd 1535, a group of Perast locals, armed with sticks and daggers, broke into the abbey and killed abbot Pasqualibus at the altar as he was saying Pater Noster. Nikola Krosic, the chaplain of the St George Abbey, and a few others tried to stop the murderers, but to no avail. The killers went on to humiliate the body of the deceased by throwing it out of the church and dumping it into a nearby pit, which added to the resentment, especially among the patriciates of Kotor. Three days later, on the Feast of the Ascension, the bishop of Kotor, Luka Bizanti, publicly excommunicated the killers and their men in the cathedral, while Pope Paul III forbade all service at the church where the crime had been committed. The interdict wasn?t recalled until 1546. In the decree of excommunication, Bishop Luka Bizanti emphasized the fact that father Pompejus hadn?t said or done anything to provoke the killers. What are the reasons of such an outpour of mass anger among dozens of Perast locals? Around that time, for several decades, Perast, a village founded on St George?s fief, started to improve its economy as a result of the expansion of ship-building and trading. More and more inhabitants of Perast started to sail and take part in the trade, especially on the rye and salt market. They had the support of the Venetian authorities, which caused envy among the inhabitants of Kotor, who considered Perast a part of their district. The tendency to achieve a full emancipation from the community of Kotor included church interests as well. After a gradual weakening of church life on the island, the St George church took on the role of a parish church under the patronage of Kotor. Perast locals were evidently dissatisfied with the idea of their parish priest being a noble Pasqualibus of Kotor, whose descent and position were representative of everything they despised and fought against. The motive of the murder was a trivial one - father Pompejus refused to hold service at the St Church on the Feast of the Holy Cross, which deeply insulted the people of Perast. The exceedingly long process of turning the Benedictine abbey into a parish church and a sepulchral chapel of Perast reached its peak on November the 17th1634 with the edict of the Venetian Senate taking the right of patronage away from the community of Kotor. From then on, ius patronatus belonged to the Venetian Senate, while the choice of the abbot, the parish priest of Perast in fact, was left to the locals.

XV.—Notes on the later history of the Steelyard in London

Archaeologia ◽  
1909 ◽  
Vol 61 (2) ◽  
pp. 389-426
Author(s):  
Philip Norman
Keyword(s):  
Parish Church ◽  
History Of

The following paper is perhaps more historical than is now customary with us, but I venture to quote in my defence the second paragraph of our charter, which commends not only the study of “Antiquity” but of the “History of former times.”The paper chiefly describes the later connexion of the Germans with the Steelyard in London, that is from 1598, when they were turned out for a time by Queen Elizabeth, supplementing Dr. J. M. Lappenberg's book on the Hanseatic settlement here, published at Hamburg in 1851, which we have in our library. Incidentally I have written a note on the carved screen of All Hallows the Great, the parish church of the Steelyard.

Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road

2020 ◽  
pp. 175-203
Author(s):  
Monika Kamińska
Keyword(s):  
World War Ii ◽  
World War I ◽  
Middle Ages ◽  
18Th Century ◽  
Virgin Mary ◽  
World War ◽  
Mary Magdalene ◽  
Parish Church ◽  
History Of ◽  
The Church

The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.

IV. John Lingard and the Simancas Archives

1967 ◽  
Vol 10 (1) ◽  
pp. 57-76
Author(s):  
Edwin Jones
Keyword(s):  
Sixteenth Century ◽  
Point Of View ◽  
English History ◽  
Parish Priest ◽  
The Reformation ◽  
The World ◽  
History Of ◽  
The Subject ◽  
State Archives ◽  
Source Materials

John Lingard (1771–1851) was the first English historian to attempt to look at the history of England in the sixteenth century from an international point of view. He was unconvinced by the story of the Reformation in England as found in the works of previous historians such as Burnet and Hume, and believed that new light needed to be thrown on the subject. One way of doing this was to look at English history from the outside, so to speak, and Lingard held it to be a duty of the historian ‘to contrast foreign with native authorities, to hold the balance between them with an equal hand, and, forgetting that he is an Englishman, to judge impartially as a citizen of the world’. In pursuit of this ideal Lingard can be said to have given a new dimension to the source materials for English history. As parish priest in the small village of Hornby, near Lancaster, Lingard had few opportunities for travel. But he made good use of his various friends and former pupils at Douai and Ushaw colleges who were settled now in various parts of Europe. It was with the help of these friends that Lingard made contacts with and gained valuable information from archives in France, Italy and Spain. We shall concern ourselves here only with the story of Lingard's contacts with the great Spanish State Archives at Simancas.

A Datable English Alabaster Altar-piece at Santiago de Compostela

1926 ◽  
Vol 6 (3) ◽  
pp. 304-307 ◽  
Author(s):  
W. L. Hildburgh
Keyword(s):  
Santiago De Compostela ◽  
Parish Priest ◽  
History Of ◽  
The Church

In the year 1456 a certain English parish priest, making the pilgrimage to the great shrine of St. James at Santiago de Compostela, took with him an English retable of wood with panels of carved alabaster, and gave it to the cathedral containing the shrine, A document, written in Gallegan Spanish and still in being, sets forth how there appeared before its writer, with witnesses, at the high altar, on the 25th day of May, 1456, ‘a man who said that he was of the nation of the Kingdom of England, by name called Johanes Gudguar, rector of the church of Cheilinvvintour diocese ’, who, for service of God and reverence for the very holy Apostle ‘Sebedeu ’, and for the benefit of his sins, gave to the Compostelan church a retable of wood with figures of alabaster, painted with gold and blue, setting forth the history of the said holy Apostle.

The Convocation of 1710: an Anglican attempt at counter-revolution

1971 ◽  
Vol 7 ◽  
pp. 311-319 ◽  
Author(s):  
G. V. Bennett
Keyword(s):  
Church Attendance ◽  
Church Of England ◽  
Great Majority ◽  
Critical Question ◽  
Parish Church ◽  
Parish Priest ◽  
Ecclesiastical Courts ◽  
Marked Decline ◽  
The Church ◽  
The Revolution

The Revolution of 1688 began for the clergy of the Church of England an era of grave crisis. It was not merely that the deposition of James II had posed for many of them a critical question of conscience. More serious were the effects of the Toleration Act of 1689 which quickly showed themselves in diminished attendances at church, and in a marked decline in the authority and status of the parish priest. By its literal provisions the act permitted dissenters a bare liberty to worship in their own way; but, as interpreted by successive administrations and by the great majority of the laity, it effected an ecclesiastical revolution. Although various statutes required all Englishmen to attend their parish-church each Sunday, and though the act merely permitted them to go to a meeting-house instead, it was widely held after 1689 that church-attendance was voluntary. The ecclesiastical courts continued to exercise their traditional jurisdiction in matrimonial, probate, and faculty causes, and over the clergy; but their coercive authority over the morals and religious duties of the laity became virtually impossible to enforce.

‘Signs and Wonders That Lie’: Unlikely Polemical Outbursts Against the Early Pentecostal Movement in Britain

2005 ◽  
Vol 41 ◽  
pp. 410-422
Author(s):  
Tim Walsh
Keyword(s):  
Speaking In Tongues ◽  
Parish Church ◽  
Pentecostal Movement ◽  
The Gift ◽  
History Of

The phenomenon of speaking in tongues was manifested at All Saints’ Parish Church, Monkwearmouth, Sunderland, during the autumn of 1907. This outbreak rapidly became the object of criticism and opposition from a variety of sources, but one of the most vehement, if unexpected, emanated from an organization known as the Pentecostal League of Prayer. This non-denominational body had been established by Reader Harris Q. C. in 1891, and integral to its aims was the promotion of ‘Holiness’ teaching which advocated an experience of sanctification distinct from, and subsequent to, conversion. A network of branches had been established across England, and the Revd Alexander A. Boddy, vicar of All Saints’, had been actively involved in its Sunderland branch prior to 1907. Harris, who was in Sunderland at the time of this new departure in All Saints’, objected to the identification of the ‘gift of tongues’ with what he perceived to be genuine Pentecostal experience. One of the principal ironies of the situation is that his opposition was promulgated in the Pentecostal League’s periodical Tongues of Fire. It is contested that this local controversy represents not only a curious chapter in the history of Protestant polemics against the miraculous, but that it embodied broader ramifications than might first appear, not least in the impetus generated toward the establishment of distinctive Pentecostal identity and orthodoxy.

scholarly journals BUILDING A COLLECTION BY REV. JAN WIŚNIEWSKI, A GREAT DONOR OF THE DIOCESAN MUSEUM IN SANDOMIERZ

Muzealnictwo ◽  
2018 ◽  
Vol 59 ◽  
pp. 132-139
Author(s):  
Urszula Stępień
Keyword(s):  
19Th Century ◽  
Parish Priest ◽  
Art Dealers ◽  
History Of ◽  
The 19Th Century ◽  
Written Sources

The article is an attempt to show collecting achievements of Rev. Jan Wiśniewski (1876–1943), who after building an unusual, astonishingly vast and versatile collection of art and national memorabilia, donated it to the Diocesan Museum in Sandomierz. His collecting was rooted in the 19th century, in the spirit of growing patriotic awareness and interests in the history of one’s own country, resulted from the lack of independence. Apart from collecting, Rev. Wiśniewski conducted comprehensive research. As an amateur historian, he edited and published at his own cost 15 volumes of the Monografia dekanatów and Historyczne opisy kościołów. He started his collection in Radom, then continued accumulating items in Borkowice where he became a parish priest. It was there, in the parsonage, that he arranged the Museum of National Memorabilia. His exhibits were often displayed as loans outside his museum. As confirmed in written sources, Rev. Jan Wiśniewski had many contacts among collectors, antiquarians, art dealers and bibliophiles, some of them of great renown. His collection became a cornerstone of the Diocesan Museum in Sandomierz, which seems to be his intention from the start, as much as saving from demolition the historic elements of churches’ interiors. He was building his collection in order to make it public and pass on to the following generations.

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