Days of Sorrow

2021 ◽  
pp. 149-162
Author(s):  
Timothy Tackett
Keyword(s):  
Parish Church ◽  
Parish Priest

This chapter focuses on the period of the Revolutionary “Terror,” commonly dated from September 1793 through July 1794. Unfortunately, we know far less about Colson’s views during this period because of the repression and arrests of “suspects” throughout Paris and Colson’s caution in conveying any news of events to Lemaigre. What is clear, however, is that he encountered several developments that brought him considerable personal unhappiness. First, was the souring of relations with his longtime employer, the Longaunay family, and his effective replacement as chief confidant by the marquis’s valet de chambre, Monsieur Drot. Second, was the breakdown, for reasons that are not entirely clear, of his friendship with Roch Lemaigre. Third was the so-called movement of “dechristianization” that saw the arrest of his parish priest, the closing of his church, and the attempt to replace Christianity with various Revolutionary religions. As he lay dying in 1797, his parish church of Saint-Jacques-de-la-Boucherie had been sold and was being dismantled for scrap limestone.

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.

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.

scholarly journals Masinloc, Zambales: Augustinian Recollect Mission (1607-1902)

2020 ◽  
Vol 2 (2) ◽  
pp. 151-171
Author(s):  
Emmanuel Luis A. Romanillos
Keyword(s):  
Christian Faith ◽  
San Jose ◽  
Parish Church ◽  
Catholic Faith ◽  
Madre De Dios ◽  
Parish Priest ◽  
Mission History ◽  
Set Up ◽  
The Revolution

Zambales carved a special niche in Augustinian Recollect mission history. Recollects evangelized Mariveles, then part of Zambales, where their protomartyr Miguel de la Madre de Dios met his death. Rodrigo de San Miguel later set up five towns. In 1607, Andrés del Espíritu Santo founded Masinloc and then proceeded to create Casborran [Alaminos], Bolinao, Balincaguin [Mabini] and Agno in Pangasinan.  Blessed Francisco de Jesús resided there before his 1632 martyrdom in Nagasaki. We recall the successful defense of Masinloc in 1649 against 600 Moro pirates by the natives headed by Father Francisco de San José. Its parish priest José Aranguren became Manila archbishop in 1845. In the wake of the Revolution, the returning Agustín Pérez was welcomed by his parishioners. He restored the Catholic worship and urged Aglipayans to return to the fold. In 1902, Father Pérez left due to a conflict with its anti-friar mayor. Thus, ended its Recollect history. But the legacy of Christian faith lives on. The parish church of 1745 is a witness to the zealous Recollect evangelization and the people’s steadfast Catholic faith.

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 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.

English Secular Clergy in the Early Dominican Schools: Evidence from Three Manuscripts

2012 ◽  
Vol 92 (1) ◽  
pp. 35-55
Author(s):  
Andrew Reeves
Keyword(s):  
Fourteenth Century ◽  
Christian Faith ◽  
Parish Church ◽  
Parish Priest ◽  
Order Of Preachers ◽  
Secular Clergy ◽  
Chain Of Command ◽  
Parish Priests

AbstractAs part of their mission to preach faith and morals, the medieval Dominicans often served as allies of parochial clergy and the episcopate. Scholars such as M. Michèle Mulchahey have shown that on the Continent, the Order of Preachers often helped to educate parish priests. We have evidence that thirteenth- and fourteenth-century Dominicans were allowing parochial clergy to attend their schools in England as well. Much of this evidence is codicological. Two English codices of William Peraldus's sermons provide evidence of a provenance relating to a parish church: London Gray's Inn 20, a collection of his sermons on the Gospels, was owned by a parish priest, and Cambridge Peterhouse 211, a manuscript of his sermons on the Epistles, contains an act issued by the rector of a parish church. Another manuscript of Peraldus's sermons contains synodal statutes. As the Order of Preachers was outside of the diocesan chain of command, these statutes point to the use of these sermons by those who were subject to the episcopate. Since the Dominicans were normally forbidden from sharing their model sermon literature with secular clergy, these codices suggest a program on the part of the English province of the Order of Preachers to make sure that diocesan clergy could attend Dominican schools in order to gain the skills necessary to preach the basic doctrines and morals of the Christian faith to England's laity.

Marian Revivalism in Modern English Christianity: the Example of Walsingham

2004 ◽  
Vol 39 ◽  
pp. 349-357
Author(s):  
Sean Gill
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Parish Church ◽  
Parish Priest ◽  
The Reformation ◽  
Prime Movers

On 19 August 1897, a newly carved image of Our Lady of Walsingham, sent from Rome by Pope Leo XIII, was solemnly installed in the Roman Catholic Church in Kings Lynn. Since no plan of the original medieval shrine survived, the chapel that contained the image was modelled upon the Holy House of Loreto. The following day a pilgrimage led by the parish priest and by Fr Philip Fletcher, one of the prime movers behind the Marian revival, went from Lynn to the Slipper Chapel at Walsingham. This was an important focus of worship since it was the only building to have survived substantially intact near the great pilgrimage site destroyed at the Reformation. In 1934 the Archbishop of Westminster, Cardinal Bourne, led the first annual Roman Catholic pilgrimage to the Slipper Chapel, in which a new image of Our Lady of Walsingham based upon that of the seal of the medieval Priory had been placed. In the intervening years, the Anglo-Catholic vicar of Little Walsingham, the Revd Arthur Hope Patten, had created a similar shrine in the Anglican parish church in 1922, and had gone on in 1931 to build a separate chapel with its own sanctuary of the Holy House of Nazareth.

scholarly journals Parafia w Krasiczynie jako ośrodek wsparcia dla opozycji demokratycznej i niezależnego ruchu chłopskiego oraz centrum pomocy społecznej w okresie stanu wojennego i po nim

2021 ◽  
Vol 2 (25) ◽  
pp. 83-164
Author(s):  
Jerzy Bartmiński ◽  
Stanisław Stępień
Keyword(s):  
Oral History ◽  
Roman Catholic ◽  
Martial Law ◽  
Parish Church ◽  
Parish Priest ◽  
Significant Events ◽  
The People ◽  
The Social ◽  
Peasant Movement

[The Parish in Krasiczyn as a centre of support of democratic opposition and independent peasant movement and a centre of social assistance during martial law in Poland and thereafter] The aim of another publication in “Rocznik Przemyski”, which falls under the project of “oral history”, is to preserve for posterity significant events in the Przemyśl region which took place not so long ago, whose participants are still alive and have agreed to bear first-hand testimonies. This paper focuses on the role of the Roman Catholic St. Martin parish church in Krasiczyn during a crucial period in our history, i.e. the birth of democratic opposition based on the “Solidarity” movement and then public resistance after martial law had been introduced in Poland. The article consists of five parts: introduction, presentation of Rev. Stanisław Bartmiński, calendar of events between 1970 and 2008, accounts by people who in the 1970s and later, particularly during the martial law, had contact with the Krasiczyn parish, and short biographies of the interlocutors and people mentioned in the interviews. The publication is complete with the afterword of the then parish priest, Rev. Stanisław Bartmiński. The collected testimonies show the social, cultural and charity-oriented role of the Krasiczyn church rectory and its head priest, in particular Krasiczyn as the place of meetings of peasant activists who laid the foundations of independent organizations of individual farmers, as a relief centre for democratic opposition activists and later a regional relief center for the people oppressed for their Solidarity activity. Part of the material also concerns organizing in the early 1990s camps for children of Polish origin from Ukraine as well as Ukrainian children harmed during the Chernobyl catastrophe.

Ideas and Leaders in Contentious Politics: One Parish Priest in El Salvador's Popular Movement

2014 ◽  
Vol 38 (01) ◽  
pp. 76-101
Author(s):  
PETER M. SANCHEZ
Keyword(s):  
Collective Action ◽  
El Salvador ◽  
Liberation Theology ◽  
Contentious Politics ◽  
Religious Leaders ◽  
Political Movement ◽  
Parish Priest ◽  
Historical Moment ◽  
Resource Mobilisation ◽  
The Church

AbstractThis paper examines the actions of one Salvadorean priest – Padre David Rodríguez – in one parish – Tecoluca – to underscore the importance of religious leadership in the rise of El Salvador's contentious political movement that began in the early 1970s, when the guerrilla organisations were only just beginning to develop. Catholic leaders became engaged in promoting contentious politics, however, only after the Church had experienced an ideological conversion, commonly referred to as liberation theology. A focus on one priest, in one parish, allows for generalisation, since scores of priests, nuns and lay workers in El Salvador followed the same injustice frame and tactics that generated extensive political mobilisation throughout the country. While structural conditions, collective action and resource mobilisation are undoubtedly necessary, the case of religious leaders in El Salvador suggests that ideas and leadership are of vital importance for the rise of contentious politics at a particular historical moment.

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