Benefice Profile 2020
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REVEL BENEFICE Passionate About Sharing God’S Love with the Whole Community
REVEL BENEFICE Passionate about sharing God’s love with the whole community Page 1 of 32 BISHOP’S INTRODUCTION There has been a willingness and commitment of the parishes within the Revel Benefice to re- think how mission and ministry might look in their rural context. A few years ago, I challenged them to do some work on what the future shape of their ministry might look like. To their great credit they have taken up the challenge and responded very well. The Parish Profile reflects how far their thinking has come, along with changes in structure they have already made. They have engaged healthily with the 8 Essential Qualities, which they have undertaken as a whole benefice. This has enabled their journey of growing as a mission shaped church to continue. A growth in shared ministry, lay leadership and working together has continued to bear fruit through Messy church, and a growing relationship with schools, has enabled the mission and ministry to continue even with the challenges posed by illness and early retirement of the previous incumbent. The Revel journey draws on a spiritual heritage I found very inspiring when arriving in Coventry Diocese. It can be read in a little but influential book by Stephen Verney called, ‘Fire in Coventry’, and describes how the Spirit moved in the hearts of people in Monks Kirby and the spiritual awakening across the Diocese that happened as a result. My hope and prayer is that this benefice may once again be a place of influential spiritual momentum. This heritage in the spiritual dynamic of laity, has given energy to new forms of mission and ministry in a rural context. -
The Cathedral and Metropolitical Church of Christ, Canterbury
THE CATHEDRAL AND METROPOLITICAL CHURCH OF CHRIST, CANTERBURY The Archdeacon of Canterbury in Residence 19 FRIDAY 7.30 Morning Prayer – Our Lady Martyrdom 15 MONDAY 7.30 Morning Prayer – Our Lady Martyrdom 8.00 Holy Communion – Our Lady Martyrdom 8.00 Holy Communion – St Mary Magdalene, Crypt Wulfstan, 12.00 Sacrament of Reconciliation (until 1pm) Bishop of Worcester, – Holy Innocents, Crypt 5.30 EVENSONG Responses – Lloyd 1095 Humfrey short service Psalm 78 5.30 EVENSONG Responses – Holmes Omnes de Saba – van Eybler Hymn 657 Wood in G Psalms 98-101 Videte miraculum – Tallis Hymn 810 The Reverend C Edwards in Residence 20 SATURDAY 8.00 Holy Communion – St Augustine, Nave 16 TUESDAY 7.30 Morning Prayer – Our Lady Martyrdom 9.30 Morning Prayer – Jesus Chapel, Crypt 8.00 Holy Communion – Holy Innocents, Crypt 3.15 EVENSONG Responses – Foster 5.30 EVENSONG Responses – Lloyd SUNG BY THE GIRLS AND MEN OF THE CATHEDRAL CHOIR Morley first service Psalms 82-85 Stanford in C Psalm 104.1-23 Videntes stellam – Poulenc Hymn 652 See, see the word is incarnate – Gibbons Hymn 584 17 WEDNESDAY 7.30 Morning Prayer – Our Lady Martyrdom 21 THE THIRD 8.00 Holy Communion (BCP) – High Altar 8.00 Holy Communion – Jesus Chapel, Crypt SUNDAY OF p236, readings p71 Antony of Egypt, 12.30 Holy Communion – Our Lady Undercroft, Crypt EPIPHANY Hermit, Abbot, 356 9.30 Morning Prayer (said) – Quire Psalm 113 The Reverend N C Papadopulos in Residence 11.00 SUNG EUCHARIST – Quire 5.30 EVENSONG Responses – Millington Men’s Voices Men’s voices Morales Missa Fa re ut fa sol -
Pope Paul III and the Cultural Politics of Reform Pope Paul III and the Cultural Politics of Reform
6 RENAISSANCE HISTORY, ART AND CULTURE Cussen Pope Paul III and the Cultural Politics of Reform of Politics Cultural the and III Paul Pope Bryan Cussen Pope Paul III and the Cultural Politics of Reform 1534-1549 Pope Paul III and the Cultural Politics of Reform Renaissance History, Art and Culture This series investigates the Renaissance as a complex intersection of political and cultural processes that radiated across Italian territories into wider worlds of influence, not only through Western Europe, but into the Middle East, parts of Asia and the Indian subcontinent. It will be alive to the best writing of a transnational and comparative nature and will cross canonical chronological divides of the Central Middle Ages, the Late Middle Ages and the Early Modern Period. Renaissance History, Art and Culture intends to spark new ideas and encourage debate on the meanings, extent and influence of the Renaissance within the broader European world. It encourages engagement by scholars across disciplines – history, literature, art history, musicology, and possibly the social sciences – and focuses on ideas and collective mentalities as social, political, and cultural movements that shaped a changing world from ca 1250 to 1650. Series editors Christopher Celenza, Georgetown University, USA Samuel Cohn, Jr., University of Glasgow, UK Andrea Gamberini, University of Milan, Italy Geraldine Johnson, Christ Church, Oxford, UK Isabella Lazzarini, University of Molise, Italy Pope Paul III and the Cultural Politics of Reform 1534-1549 Bryan Cussen Amsterdam University Press Cover image: Titian, Pope Paul III. Museo di Capodimonte, Naples, Italy / Bridgeman Images. Cover design: Coördesign, Leiden Lay-out: Crius Group, Hulshout isbn 978 94 6372 252 0 e-isbn 978 90 4855 025 8 doi 10.5117/9789463722520 nur 685 © B. -
Northanger Benefice Profile for an Assistant Priest (House for Duty)
Northanger Benefice Profile For an Assistant Priest (House for Duty) Including: St Nicholas, Chawton, St Peter ad Vincula, Colemore St James, East Tisted, St Leonard, Hartley Mauditt, St Mary the Virgin, East Worldham All Saints, Farringdon, All Saints Kingsley, St Mary the Virgin, Newton Valence, St Mary Magdalene, Oakhanger, St Mary the virgin, Selborne St Nicholas, West Worldham Benefice Profile The Northanger Benefice has 8 parishes: Chawton, East Tisted, East Worldham, Farringdon, Kingsley with Oakhanger, Newton Valence, Selborne and West Worldham with Hartley Mauditt. Each has its own Churchwardens and Parochial Church Council. The Churches are: St Nicholas Chawton St James East Tisted with St Peter ad Vincula, Colemore St Mary the Virgin, East Worldham All Saints, Farringdon All Saints Kingsley with St Mary Magdalene, Oakhanger St Mary the Virgin, Newton Valence St Mary the Virgin, Selborne St Nicholas, West Worldham with St Leonard, Hartley Mauditt Insert map 2 All eight rural Hampshire parishes are close together geographically covering a combined area of approximately 60 square miles to the south of the market town of Alton within the boundary of the newly formed South Downs National Park. The parishes have much in common socially with a high proportion of professionals and retired professionals, but also a strong farming tradition; the total population is around four thousand. The congregations range widely in age from children to those in their nineties, many have lived in the area all their lives. Each parish has its own individual foci for mission, but two areas are shared, the first is to maintain a visible Christian presence in the community. -
Celebration of a New Ministry
Diocese of Canterbury Celebration of a New Ministry The Licensing of The Reverend Karen Reeves as Priest in Charge of The Benefice of St Margaret’s: St Margaret of Antioch, St Peter’s, St Augustine’s and St Mary the Virgin by The Right Revd Rose Hudson-Wilkin Bishop in Canterbury and Bishop of Dover and Installation by The Venerable Darren Miller Archdeacon of Ashford March 17th, 2021 7.00 pm About this Service Welcome to this Service of Licensing and Installation. Today we mark a special moment in the life of this benefice and a new stage on our journey of discipleship, which brings a new minister to work alongside the many people who are already called to serve in the mission and ministry of the church in this place. About this benefice The benefice of St Margaret’s comprises four parishes: The mother church of St Margaret of Antioch (St Margaret’s -at-Cliffe), St Peter’s (Westcliffe), St Augustine’s (East Langdon) and St Mary the Virgin (West Langdon). Each has its own distinct worshipping congregation and local community but for the last 20 years we have worked and prayed together for the benefit of all. Our Christian outreach is proactive across all four communities; we engage with the Dover Deanery and support local charities across Dover District. Our worshiping congregations may be small, but our Christian presence is widespread. We are a rural benefice but enjoy excellent communications locally, regionally, nationally and internationally. About our new minister Kaz (Karen) Reeves is a mother and grandmother, former nurse and health visitor, ordained priest in the Church of England in 2005 with posts in both parishes and acute hospital chaplaincy services. -
Translations of Letters Sixty-One to One-Hundred Six of John of Salisbury Mary Patricius Cullinane Loyola University Chicago
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1943 Translations of Letters Sixty-One to One-Hundred Six of John of Salisbury Mary Patricius Cullinane Loyola University Chicago Recommended Citation Cullinane, Mary Patricius, "Translations of Letters Sixty-One to One-Hundred Six of John of Salisbury" (1943). Master's Theses. Paper 478. http://ecommons.luc.edu/luc_theses/478 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1943 Mary Patricius Cullinane 17 'lIWlSLlTIOIfS or LBT'l'1mS SIX'l'Y-OD TO OB-HtJ!IDR.BD SIX OF JOHR OF SALISBUJlY Sister:va17 PatriCiU8 en)Un-n_, 0.S.1. * * * A !hes1s submitted in partl8l tultil.la.t ot thereqa1raaeDt.,~or the degree of Jrastar ot Arts 1it Lo7ola Uniftrs1t7 DeceUer, 1943 COIf '1' E II 'l' S Chapter I The Historical Background of Letters Sixt7-one to One-hundred Six • 1 II Translations of Letters Sixt7-one to One-hundred Six • • • . • • • • . •• 1 III Index of Proper Naaaes • • • • • • •• 108 IV Index of Quota tiona • • • • • • • •• 114 CHAPTER I THE HISTORICAL BACKGROUND OF LETTERS SIXTY-ONE TO ORE-HUNDRED SIX Henr,y of Anjou's newly acquired England, "a chaos of pillage and blood shed,"l a country crippled and enervated by an era of intrigue and anarchy, relaxed, and took a deep breath. -
Charlemagne's Heir
Charlemagne's Heir New Perspectives on the Reign of Louis the Pious (814-840) EDITED BY PETER' GOD MAN AND ROGER COLLINS CLARENDON PRESS . OXFORD 1990 5 Bonds of Power and Bonds of Association in the Court Circle of Louis the Pious STUART AIRLIE I TAKE my text from Thegan, from the well-known moment in his Life of Louis the Pious when the exasperated chorepiscopus of Trier rounds upon the wretched Ebbo, archbishop of Reims: 'The king made you free, not noble, since that would be impossible." I am not concerned with what Thegan's text tells us about concepts of nobility in the Carolingian world. That question has already been well handled by many other scholars, including JaneMartindale and Hans-Werner Goetz.! Rather, I intend to consider what Thegan's text, and others like it, can tell us about power in the reign of Louis the Pious. For while Ebbo remained, in Thegan's eyes, unable to transcend his origins, a fact that his treacherous behaviour clearly demonstrated, politically (and cultur- ally, one might add) Ebbo towered above his acid-tongued opponent. He was enabled to do this through his possession of the archbishopric of Reims and he had gained this through the largess of Louis the Pious. If neither Louis nor Charlemagne, who had freed Ebbo, could make him noble they could, thanks to the resources of patronage at their disposal, make him powerful, one of the potentes. It was this mis-use, as he saw it, of royal patronage that worried Thegan and it worried him because he thought that the rise of Ebbo was not a unique case. -
Q. 100: Irreligion: Simony
QUESTION 100 Irreligion: Simony Next we have to consider simony (simonia). And on this topic there are six questions: (1) What is simony? (2) Is it licit to accept money for the sacraments? (3) Is it licit to accept money for spiritual acts? (4) Is it licit to sell things that are connected with what is spiritual? (5) Is it only a ‘favor by the hand’ (munus a manu) that makes for simony, or also a ‘favor by the tongue’ (munus a lingua) and a ‘favor by allegiance’ (munus ab obsequio)? (6) What about the punishment for one who commits simony? Article 1 Is simony “an eager willingness to sell and to buy something spiritual or something connected with what is spiritual”? It seems that simony is not “an eager willingness to sell and to buy something spiritual or something connected with what is spiritual” (simonia non sit studiosa voluntas emendi et vendendi aliquid spirituale vel spirituali annexum) [Legal Experts]: Objection 1: Simony is a certain heresy, since Decretals 1, q. 1 says, “The impious heresy of Macedonius and of those who with him impugn the Holy Spirit is more tolerable than that of those who are guilty of simony. For in their ravings the former claim that the Holy Spirit is a creature and the slave of God the Father and God the Son, whereas the latter make the same Holy Spirit their own slave. For every owner (dominus) sells what he owns if he wants to, whether it be his slave or any other thing that he possesses.” But as is clear from what was said above (q. -
National Archdeacons' Forum Mailing
NATIONAL ARCHDEACONS’ FORUM serving the Church of England and the Church in Wales Archdeacons’ News Bulletin no. 28 October 2017 from Norman Boakes Archdeacons’ National Executive Officer For those who have enjoyed the Lindchester Chronicles with their clear reflection in fiction of so much truth about the Church of England, the publication of Catherine Fox’s third and final volume in the series will be much welcomed. Realms of Glory introduces us to a second archdeacon to fill the long vacancy alongside Matt - though he is about to move on to other things. Cathy plays again with the stereotype of the archdeacon in her character of the Ven Bea Whitchurch, and because Bea knits she tries to compare her to Madame Defarge at the guillotine. But “No. It’s no good. Even as I wrote that, I could hear Bea hooting with laughter. Bea doesn’t really have a wrong side. Obviously, she’s capable of being firm when required, and now and then of getting pretty cross. But it’s becoming clear to me that once again I have failed to present you with an archidiaconal monster.” As in her previous novels, Cathy explores the realities of humanity, our frailties, our hopes, our fears, the burdens we carry from the past and need to work with, and how people of faith seek to live and grow with all this reality. She does it with a gentle touch, and shows how so often it is love which transforms things, a love which engages, challenges, sometimes suffers, and perseveres. It may be fiction, but like all good fiction it reflects human life and gives us insight into faith. -
Tilly Goes to Church: the Religious and Medieval Roots of State Formation in Europe
Tilly Goes to Church: The Religious and Medieval Roots of State Formation in Europe Anna Grzymala-Busse Stanford University August 31, 2020 Abstract How did the state arise in Europe? Canonical accounts argue that war made the state: inter state conflict led to taxation and state formation. These accounts focus on the early modern period and start with the territorial fragmentation as a given. Yet once we move back the analysis to the Middle Ages, a powerful actor appears: the Roman Catholic Church. The Medieval Church was a powerful rival to monarchs and rulers, challenging their sovereignty and the authority of nascent states, and deliberately fragmenting medieval Europe. It was also a rich source of human capital and administrative solutions, the building blocks of state institutions. Religious rivalry and emulation in the middle ages fundamentally shaped state formation in Europe. Very drafty version: Cite at your own risk Acknowledgments: I am grateful to Arun Advait and Hans Lueders for their expert research assistance. 1 1 Introduction How did the modern state arise? Charles Tilly's answer is as succinct as it is canonical: \war made the state and the state made war" (Tilly 1975, 42). In early modern Europe, violent rivalry among fragmented nascent states for territory and resources led them to tax their populations to extract resources. Rulers who succeeded in building up the administrative and military apparatus of war went on to consolidate their territorial gains and ensure the survival of their states. Yet pushing back the analysis a few centuries, to the Middle Ages, reveals new perspectives on this powerful and venerated \bellicist" account. -
The End of Charlemagne's Life
Name Class Date The Early Middle Ages Primary Source The End of Charlemagne’s Life ABOUT THE READING Einhard lived and VOCABULARY worked in Charlemagne’s court beginning in bade ordered 791 or 792. Einhard started writing his biography of the great king in 817, three years interred buried after Charlemagne’s death. In this reading we lamentations expressions hear about the last days of Charlemagne. of grief portended predicted As you read consider the ways in which people despised hated responded to Charlemagne’s life and death. Toward the close of his life, when he was broken by ill-health and old age, he summoned Louis, King of Aquitania, his only surviving son by Hildegard, and gathered together all the chief men of the whole kingdom of the Franks in a solemn assembly. He appointed Louis, with their unanimous consent, to rule with himself over the whole kingdom, and constituted him heir to the imperial name; then, A diadem is a crown placing the diadem upon his son’s head, he bade him be proclaimed Emperor and Augustus. This The title Augustus originated in step was hailed by all present with great favor, for it the Roman Empire. really seemed as if God had prompted him to it for the kingdom’s good; it increased the king’s dignity, and struck no little terror into foreign nations. After sending his son back to Aquitania, although weak from age he set out to hunt, as usual, near his palace at Aix-la-Chapelle. While wintering there, he was seized, in the month of January, with a high fever, and took to his bed. -
Governance Simple, Fruitful & Sustainable
GOVERNANCE SIMPLE, FRUITFUL & SUSTAINABLE The Church of England seeks to be ‘simpler, humbler, bolder’. IMPORTANT DEFINITIONS On the Way invites us to plan MISSION & for future fruitfulness and PARISH sustainability. This includes the PASTORAL PLANNING sustainability of governance A parish is the basic territorial unit arrangements in terms of their of the Church of England governed ADVANTAGES OF ONE effectiveness and the demands by one Parish Church Council it places upon clergy and others. (PCC). A parish may have one or PARISH - ONE PCC This paper outlines three ways more parish churches with • Vision - creating common purpose in which parish governance churchwardens elected for each and mission. With one parish, PCC could work: parishes are asked church in the parish. representatives from across the to consider which is most churches have a common appropriate. responsibility for growing and BENEFICE sharing vision and resources to A benefice consists of a single parish enable mission and ministry to or number of parishes under the flourish across the new parish. care of an incumbent. A multi parish • Appointments - It is easier to benefice refers to a benefice with a recruit clergy to one parish, one number of parishes under the care of PCC. In an increasingly an incumbent – there are a number of ‘competitive market’ more than different governance arrangements, one PCC in a benefice can often e.g. multiple PCCs on their own, deter candidates from applying. multiple PCCs plus a Joint Council, or • Administration - reducing PARISH CHURCH a PCC with District Church Council duplication. One parish with one (DCC). A plurality of benefices refers PCC addresses duplication and the COUNCIL to a number of benefices under the increasing difficulties in finding The principal function, or purpose, of care of one incumbent.