scholarly journals Chapter 13 Jerusalem Has Left the Building: The Church Inspection Act of 1861 as a Means to Rebuild Jerusalem in the Danish Parish Churches

2021 ◽  
pp. 244-264
Author(s):  
Line M. Bonde
Keyword(s):  
Parish Churches ◽  
The Church

Royal Supremacy in Ancient Demesne Churches

1971 ◽  
Vol 22 (4) ◽  
pp. 289-302
Author(s):  
J. H. Denton
Keyword(s):  
Abundant Evidence ◽  
History Of ◽  
Parish Churches ◽  
Royal Supremacy ◽  
Triangular Relationship ◽  
Relationship Of ◽  
The Church ◽  
Surprising Fact

It is a surprising fact that, despite all the energy that has been devoted by medievalists to the relations between the king and the Church, no one has attempted to answer the question: what was the extent of the king's authority in his own parish churches? Naturally the English crown, like the lay lords and like the monasteries and like the bishops, possessed the patronage of churches. How did the triangular relationship of king/bishop/pope operate in practice in the royal churches? Others have addressed themselves to the sacred nature of kingship, to the spiritual capacity of the priest-king. Some have been concerned, for example, with the changing concept of kingship, as was E. H. Kantorowicz, or with the claims that the king possessed the power of healing and could cure scrofula, as was Marc Bloch. These issues and their like pose the problem of bridging the gap between the concept or the claim and the exercise of authority or power. An examination of the history of royal churches provides abundant evidence of claims and counter-claims, but our concern in the end must be with the actual extent and nature of the king's control and jurisdiction.

Godly Pastors and their Congregations in Mid-Seventeenth-Century London

Church Life ◽  
2019 ◽  
pp. 45-62
Author(s):  
Elliot Vernon
Keyword(s):  
Seventeenth Century ◽  
Civil War ◽  
Church Of England ◽  
Lord's Supper ◽  
Lay Leaders ◽  
Parish Community ◽  
Church Life ◽  
Parish Churches ◽  
The Relationship ◽  
The Church

This chapter examines the relationship between pastor and congregation in the London parishes during the Interregnum. It addresses how godly ministers, called on by Parliament at the outbreak of the Civil War to reform parochial discipline and prevent the ‘promiscuous multitude’ from polluting the sacrament of the Lord’s Supper in England’s parish churches, negotiated issues of authority, changes to worship and liturgy, and the already contentious issues of patronage and finance. These factors forced ministers to look to the lay leaders of the parish, whether as elders or vestrymen, making them subject to factional struggles within the church life of the parish community. This chapter assesses the establishment and operation of Presbyterianism in London’s parishes during the 1640s and 1650s, as well as the practical difficulties, economic and administrative, that godly pastors experienced at the parochial level as a result of the dismantling of the Church of England.

Church and churchmen

2017 ◽  
Author(s):  
Steven Gunn
Keyword(s):  
Pastoral Care ◽  
Local Power ◽  
Parish Churches ◽  
The Church

The new men exercised considerable patronage within the church: in appointments to parish churches and dealings with universities and religious houses. While some of their actions matched the high ideals of Dudley’s Tree of Commonwealth, promoting educated clergymen or at least those committed to pastoral care, others were less high-minded as they used the church to reward their servants and relatives. Some were generous supporters of university study, especially in theology, but in general their relations with monasteries had more to do with local power than piety.

CATHEDRALS, LAUDIANISM, AND THE BRITISH CHURCHES

2010 ◽  
Vol 53 (4) ◽  
pp. 895-918 ◽  
Author(s):  
IAN ATHERTON
Keyword(s):  
Trojan Horse ◽  
Charles I ◽  
Parish Churches ◽  
The Church

ABSTRACTRecent research has argued that English cathedrals, particularly but not exclusively Westminster Abbey, formed a ‘liturgical fifth column’ in the church and were the Trojan horse by which Laudianism – the ceremonial, clericalist, anti-Calvinist policies associated with Charles I and William Laud in the 1620s and 1630s – was introduced into the English church. This article re-examines links between cathedrals and Laudianism, not just in England, but also in the associated Protestant state churches of Charles's other realms: Ireland and Scotland. Laudian divines emphasized cathedrals as liturgical showcases, ‘mother churches’ which their ‘daughters’, the parish churches, should follow in the policy of the ‘beauty of holiness’, particularly the placing, railing of, and reverence to the Laudian altar. However, cathedrals are shown to be more diverse than historians have generally allowed, and Laudian policies are shown to have been grafted on to cathedrals, rather than emerging from them. Caroline cathedrals were more the victims of Laudianism than its midwives.

The Articulation of Rib Vaults in the Romanesque Parish Churches of England and Normandy

1997 ◽  
Vol 77 ◽  
pp. 145-177 ◽  
Author(s):  
Lawrence R. Hoey
Keyword(s):  
Twelfth Century ◽  
Eleventh Century ◽  
Parish Church ◽  
Anglo Norman ◽  
Parish Churches ◽  
Precise Moment ◽  
The Church

Rib vaults appear in English architecture at the end of the eleventh century and by the early part of the next had spread throughout most parts of the country and across the Channel into Normandy. Rib construction was pioneered by the builders of great churches, first apparently at Durham, and was then developed and elaborated at sites such as Winchester, Gloucester, Peterborough, Lessay, Saint-Etienne in Caen, and many others. Although it is impossible to pinpoint the precise moment, by the second quarter of the twelfth century ribs were also being constructed in smaller churches in many areas of England and Normandy. Anglo-Norman parish church masons might construct ribs under towers or in porches, but the majority of survivals are in chancels, where the presence of ribs was clearly the result of a desire to distinguish and embellish the functionally most important and most sacred part of the church.

scholarly journals Parish Churches, Patrimony of the Community or of the Diocese?

2020 ◽  
Vol 6 ◽  
pp. 182-193
Author(s):  
Carla Zito
Keyword(s):  
Best Practices ◽  
20Th Century ◽  
Urban History ◽  
Community Or ◽  
Religious Buildings ◽  
Parish Churches ◽  
The Church

My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?

scholarly journals Pedagogía medieval hispana: transmisión de saberes en el bajo clero

1995 ◽  
Vol 2 ◽  
pp. 43 ◽  
Author(s):  
José M. SOTO RÁBANOS
Keyword(s):  
Middle Ages ◽  
Parish Churches ◽  
The Church ◽  
The Middle Ages

Clerical learning appears to have been an instrumental good rather than a good in its own right, in literature that was designed for those clerics who would have charge of parish churches. The acquisition of knowledge in the Middle Ages was justified and conditioned by the post that each person occupied in the Church and in society. The expression to know Latin or to know: grammar sums up the requirements for being a cleric.

The Parish

2018 ◽  
Author(s):  
Mark Hill QC
Keyword(s):  
Church Of England ◽  
Electoral Roll ◽  
Church Building ◽  
Parish Churches ◽  
Church Councils ◽  
The Church ◽  
Church Buildings

This chapter examines the nature of the parish churches of the Church of England, the respective roles of priest and people, and the rights and duties of the parochial church council (PCC), churchwardens and others. It first provides an overview of the parish structure before discussing the parish electoral roll and the annual parochial church meeting. It then considers the Parochial Church Councils, parochial property, the liability of the rector for repairs to the chancel, quinquennial inspection, and diocesan quota. It also describes pastoral schemes and orders, pastoral church building schemes, sharing of church buildings, ecumenical relations between the Church of England and other Churches, and churchwardens. Finally, it looks at other lay officers of the parish as well as non-parochial churches and chapels.

parish division and church building failed to keep pace with sharp rises in population. Lady Glenorchy had in 1775 explicitly rebuked the Edinburgh Presbytery over the failure of the establishment to cater for the religious needs of the city’s poor. Her chapel was intended to address those needs and was, despite her arguments, a rival to the existing parish churches. And, although herself neither preacher nor priest in her chapel, she could be regarded as equivalent to a bishop, or overseer, at least in the exercise of some of the supervisory and authoritative functions of that office. It was by buying the land on which to build a chapel that Ladies Glenorchy and Maxwell were able to claim the right to religious authority over the build-ing, because this accorded with the authority over private chapels which had always been legitimately exercised by female aristocrats. The Countess of Huntingdon used the same argument to justify the building of many chapels in which she retained the right to appoint clergy of her own choosing, arguing that she was merely appointing private chaplains. That Lady Huntingdon’s argument finally collapsed, obliging her to remove her connexion from the Church of England and license her chapels as Dissenting places of worship, was due to the greater scale of her religious activity in comparison to other female patrons. But it is significant that she avoided this outcome for so long. Her first chapel was built in 1761, but only in 1783, when she possessed over 60 places of worship, was she finally forced into separatism.

2003 ◽  
pp. 102-103
Keyword(s):  
Church Of England ◽  
Religious Activity ◽  
Religious Authority ◽  
Church Building ◽  
Parish Churches ◽  
The Right ◽  
The Church

An Appeal for the Church and Buildings of Kingsmead Priory, circa 1218

1931 ◽  
Vol 11 (1) ◽  
pp. 51-54
Author(s):  
Rose Graham
Keyword(s):  
British Museum ◽  
High Mass ◽  
The West ◽  
Parish Churches ◽  
And Control ◽  
The Church

The small priory of the nuns of Kingsmead was situated on the west of the medieval town of Derby in the meadows by the Odde brook; nothing now remains above ground, but Nuns' Hill and Nun Street keep the site in memory. The foundation recalls the origin of the Order of Sempringham and the story of the seven maidens for whom St. Gilbert built a habitation. In 1160 the abbot of the Augustinian canons of Darley Abbey built a habitation for maidens a mile away on land belonging to his house, and the bishop of Coventry and Lichfield with Chester gave the abbot permission to consecrate the maidens, and put them under his charge. At Kingsmead, as in a number of small nunneries in the twelfth and thirteenth centuries, a prior or master served the nuns as chaplain and managed their property. The nuns subsequently struggled for independence, and about 1250 the bishop released them and their property from the jurisdiction and control of the abbot and canons of Darley. A document among the Wollaston charters in the British Museum, which has hitherto not been noticed, records the effort of the prior and the nuns to raise money for the repair of their church and the buildings of the priory. Collectors were sent out with the appeal, and it was usual to read such appeals as these in parish churches after the gospel at high mass on Sundays and holy days. The appeal had been carefully prepared.

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