British History Club Newsletter Issue No. 2
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From the Dean
Grace Episcopal Cathedral June 2018 Topeka, Kansas Vol. 92, No. 6 From the Dean. An Easter Epiphany Dear Friends, By the time you read this last Chimes message from me, I will have done my last service at Grace and will, in fact, be on vacation before starting a new part- time job as interim pastor at St. Paul’s in Leavenworth while they are searching for a new rector. I’ll be working four days a week, including Sundays and have a letter of agreement for 12 months. This will give me time to think through some things and make important decisions Farewell, about where I want to be and what I want to do for the next several years Dean Lipscomb of my life. So, there’s that. And then, there’s this. It has been almost a year since Robyn’s death, and several months of sickness before that. In fact, it was Good Friday, 2017 that we were given the diagnosis of Stage 4 lung and bone cancer and told nothing could be done. I know, as I leave this community that walked through that time with me, many of you are concerned about how I am going to get along. So, I want to tell you a story that I’ve shared with several small groups, about what happened to me on Easter Sunday. As I said, Good Friday last year, Robyn was diagnosed with terminal continued on page 2 From the Dean Steve Lipscomb named “Dean Emeritus” cancer, after being treated the prior two months for what we (and the Dean Steve Lipscomb was honored on Pentecost with the title of Dean doctors) thought was a persistent Emeritus at Grace Cathedral. -
O'neal Dissertation
© Copyright by Amy Michele O’Neal May, 2008 PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES ______________________________________ A Dissertation Presented to The Faculty of the Department of History University of Houston ___________________________________ In Partial Fulfillment Of the Requirement for the Degree of Doctor of Philosophy ________________________________________ By Amy Michele O’Neal May, 2008 ii PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES By: _______________________________ Amy Michele O’Neal Approved: ____________________________________ Sally N. Vaughn, Ph.D. Committee Chair ____________________________________ Catherine F. Patterson, Ph.D. ____________________________________ Patricia R. Orr, Ph.D. _____________________________________ John A. Moretta, Ph.D. ______________________________________ John J. Antel, Ph.D. Dean, College of Humanities and Fine Arts Department of Economics iii PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES An Abstract to the Doctoral Dissertation Presented to The Faculty of the Department of History University of Houston In Partial Fulfillment Of the Requirements for the Degree Doctor of Philosophy By Amy Michele O’Neal May, 2008 iv PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES This dissertation examines the chronicles written in England and Normandy in the eleventh and twelfth centuries and explores how the writers of these histories perceived women. This study is meant to illuminate the lives of the women in the Anglo-Norman chronicles at every stage of life. While many modern books have addressed medieval women, they have attempted to deal with women more generally, looking at many areas and societies over hundreds of years. Other modern historians have focused on a few select women using evidence from the same Anglo-Norman chronicles used in this study. -
How Lyminge Parish Church Acquired an Invented Dedication
ANTIQUARIANS, VICTORIAN PARSONS AND RE-WRITING THE PAST: HOW LYMINGE PARISH CHURCH ACQUIRED AN INVENTED DEDICATION ROBERT BALDWIN For more than a century, the residents of Lyminge, on the North Downs in East Kent, have taken for granted that the parish church is dedicated to St Mary and St Ethelburga. Yet for many centuries before that, it was known as the church of St Mary and St Eadburg. The dedication to St Mary, the Virgin, is ancient and straightforward to explain, for it appears in the earliest of the surviving charters forLyminge dated probably to 697. 1 The second part of the dedication, whether this is correctly St Ethelburga or St Eadburg, is also likely to pre-date the Norman Conquest for both are clearly Anglo-Saxon names. But the uncertainty over the dedication invites investigation to understand who the patron saint actually is and the cause of the change, which is an unusual event by any standards. At first sight, St Ethelburga is apparently also easy to explain. Although there were a number of St Ethelburgas, the one traditionally connected with Lyminge was Queen LEthelburh2, daughter of LEthelberht I, King of Kent, and widow of Edwin, King of Northumbria. The story of her marriage to Edwin, his conversion to Christianity and the beginning of the conversion of Northumbria in the 620s was recorded by Bede, writing around a century later.3 AfterEdwin's death in battle in 633, Bede noted that LEthelburh returned to Kent where her brother Eadbald had become king. Other sources4 recounted that the king allowed his sister to retire to his estate at Lyminge where she established a 'minster'5 and subsequently died in 647.6 A dedication to St Ethelburga makes sense in the historical context ofLyminge. -
Bede and the Augustine's Oak Conferences
volume 2 - 2006 Bede and the Augustine’s Oak conferences: implications for Anglo-British ecclesiastical interaction in early Anglo-Saxon England Martin Grimmer Abstract In Bede’s representation of relations between the British church and the Roman church of the Anglo-Saxons, one of the defining events concerns Augustine of Canterbury’s two meetings, c 602-604, with a group of British bishops at ‘Augustine’s Oak’ on the border of the West Saxons and the Hwicce. The Augustine’s Oak conferences are the first of Bede’s ecclesiastical ‘set pieces’ which marshal Roman against British and Irish Columban practice. Bede is the only source for these meetings, and because of his distance both in time and in location from the events, his description has been labelled as an ‘ecclesiastical saga’ of uncertain authenticity. However, there are indications that Bede’s account was not simply an imaginative reconstruction. Bede appears to have relied on both Anglo-Saxon and British sources in his rendering of the meetings. Although some of the details may be dubious, he reveals a plausible picture of ecclesiastical interaction between Anglo-Saxons and Britons, which saw the Britons branded as schismatic by the Roman church, and which memorialised a pattern of distrust and isolation. The aim of this paper is to analyse Bede’s presentation of the events surrounding the Augustine’s Oak conferences and the implications for Anglo- British ecclesiastical interaction during the early Anglo-Saxon period. In Bede’s representation of relations between the British church and the Roman church of the Anglo-Saxons, one of the defining events concerns Augustine of Canterbury’s two meetings, c 602-604, with a group of British bishops at a place called Augustine’s Oak. -
Francia – References for Each Section of the Journey Are From
In the Steps of Augustine of Canterbury A Pilgrim’s Guide in France In the Steps of Augustine of Canterbury A Pilgrim’s Guide in France For historical background on the sixth century and the implications of Augustine’s journey through France – ancient Francia – references for each section of the journey are from: Robin Mackintosh, Augustine of Canterbury: Leadership, Mission and Legacy, Canterbury Press, 2013 Rob Mackintosh & Peter Ingrams 1 Contents Chapter 3 Raging Waters Copyright - Arles to Lyon Dedication Chapter 4 Crucial Encounter - Lyon to Nevers Preface Chapter 5 Ready at Last Acknowledgements - Nevers to Paris Chapter 1 The Great Beginning Chapter 6 Taking Risks, Meeting Ancestors - Villefranche-sur-Mer to Aix-en-Provence - Paris to Laon Chapter 2 A Fresh Start Chapter 7 Imperium or Emporium? - Aix-en-Provence to Arles - Laon to Quentovic 2 b Copyright Dedication © Rob Mackintosh & Peter Ingrams 2016 This Pilgrim Guide is dedicated to the Companions of Augustine of Canterbury, and to everyone on a pilgrim First published in 2016 way in the hope that their lives will be enriched in many and unexpected ways. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, In the end, as in the beginning, pilgrimage is a response to in any from or by any means, electronic, mechanical, an impulse of Love. photocopying or otherwise, without the prior permission of the publishers. “The proof of love is in the works. Where love exists, it works great things. But when it ceases to act, it ceases to The Authors have asserted their rights under the exist” Copyright, Designs and Patents Act, 1988, to be identified – Pope St. -
October 2020 60P Who's Who in the Parish D.E
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Reflection for 19 July 2020 – the Sixth Sunday After Trinity (Proper 11) Rev Canon Chris Stone Matthew 13:24-30; 36-43
Reflection for 19 July 2020 – The Sixth Sunday After Trinity (Proper 11) Rev Canon Chris Stone Matthew 13:24-30; 36-43 The Parable of Weeds among the Wheat 24 Jesus put before them another parable: ‘The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27 And the slaves of the householder came and said to him, “Master, did you not sow good seed in your field? Where, then, did these weeds come from?” 28 He answered, “An enemy has done this.” The slaves said to him, “Then do you want us to go and gather them?” 29 But he replied, “No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.”’ Jesus Explains the Parable of the Weeds 36 Then Jesus left the crowds and went into the house. And his disciples approached him, saying, ‘Explain to us the parable of the weeds of the field.’ 37 He answered, ‘The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. -
Bertha of Kent
Bertha of Kent See also: Bertha of Val d'Or in pavements, runs from the Buttermarket to St Mar- tin’s church via Lady Wootton’s Green. Saint Bertha or Saint Aldeberge (539 – c. 612) was the • In 2006 bronze statues of Bertha and Ethelbert were queen of Kent whose influence led to the Christianization installed on Lady Wootton’s Green as part of the of Anglo-Saxon England. She was canonized as a saint Canterbury Commemoration Society’s “Ethelbert for her role in its establishment during that period of and Bertha” project.[9] English history. • There is a wooden statue of Bertha inside St Martin’s church.[7] 1 Life Bertha was a Frankish princess, the daughter of Charibert 3 References I and his wife Ingoberga, granddaughter of the reign- ing King Chlothar I and great-granddaughter of Clovis [1] Gregory of Tours (539-594), History of the Franks, Book I and Saint Clothide, the latter dying when Bertha was 4 at fordham.edu [1] 5 years old. Her father died in 567, her mother in in [2] Taylor, Martin. The Cradle of English Christianity 589. Bertha had been raised near Tours.[2] Her marriage to pagan King Æthelberht of Kent was conditioned on [3] Wace, Henry and Piercy, William C., “Bertha, wife of her being allowed to practice her religion.[3] She brought Ethelbert, king of Kent”, Dictionary of Christian Biogra- her chaplain, Liudhard, with her to England.[4] Bertha phy and Literature to the End of the sixth Century, Hen- restored a Christian church in Canterbury, which dated drickson Publishers, Inc., ISBN 1-56563-460-8 from Roman times, dedicating it to Saint Martin of Tours. -
Missionary Saints of Europe
Missionary Saints of Europe The historical saints listed below, most of whom lived between 500 and 1000 A.D. are associated with the conversion of a nation or people of Europe to the Catholic faith. Many are monarchs or chieftains who accepted Christianity and encouraged their subjects to convert. Others are missionaries who founded monasteries in pagan lands. The list also includes saints associated with early medieval kingdoms. Saints of England (Anglo-Saxon) Many of the most important missionary saints in Europe went forth from the Celtic and Benedictine monasteries of medieval Britain. From the fifth to ninth centuries, British monasteries were centers of scholarship and missionary activity. A more thorough discussion of British monasteries and the saints associated with them can be found on the Monks and Monasteries of Britain page. The following list of British saints covers only a few of the monarchs, bishops, and evangelists who influenced the earliest kingdoms of the British Isles. KINGDOM OF KENT Augustine of Kent (d. 604) Sent by St. Gregory to Britain to preach to the Angles and Saxons. Bertha of Kent (d. 601) Christian queen of Kent who encouraged her pagan husband Ethelbert to welcome Augustine to his realm as missionary to the Anglo-Saxons. KINGDOM OF NORTHUMBRIA (ANGLES) Edwin of Northumbria (d. 633) First Christian king of Diera, defeated by a union of Pagan kings. Oswald Northumbria (d. 642) Christian king of Northumbria who defeated a pagan ruler of Briton. Aidan (d. 651) Irish monk and missionary who traveled throughout Northumbria spreading the gospel before founding the famous monastery at Lindisfarne. -
The Conversion of the Anglo-Saxon Laity 597-798 by Jordan A. Tardif a Thesis Presented to the University of Waterloo in Fulfilme
The Conversion of the Anglo-Saxon Laity 597-798 by Jordan A. Tardif A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in Classical Studies Waterloo, Ontario, Canada, 2021 ©Jordan A. Tardif 2021 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. ii Abstract Conversion in the middle ages was driven by many factors depending on the time and place the conversion was occurring. This is often wrongly summarized by explaining that once a king converted his subjects would follow suit. This paper explores how the conversion process took place throughout Anglo-Saxon England and shows that while a king’s conversion certainly aided the process of converting the kingdom, it was not the sole deciding factor. In order to accomplish this, the study analyzes both the traditional sources, Bede’s Historia Ecclesiastica and the Anglo- Saxon Chronicle, which focus on the royalty and kings. In addition to these traditional sources, this study also uses material such as hagiographies, poetry, arts, and human remains in order to gain a broader perspective on the conversion effort than that conveyed in the traditional written sources. By analyzing these additional sources, this paper shows that the conversion process was highly complex as it sought to adapt and adjust Christian practices and teachings to make sense within the Anglo-Saxon cultural framework. -
Bishops Guidelines
Bishop’s Guidelines 2017∗ Diocesan Office Bishopscourt St Nicholas Church 24 St Margaret's Street Boley Hill Rochester Rochester ME1 1TS ME1 1SL Tel: 01634 560000 Tel: 01634 842721 Email: Diocesan Office Email: Bishopscourt ∗ Updated Jan 2020 Rochester Diocese Bishop’s Guidelines 2017 Foreword, by Bishop James “The Church of England is part of the One, Holy, Catholic and Apostolic Church worshipping the one true God, Father, Son and Holy Spirit. It professes the faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Spirit, it has borne witness to Christian truth in its historic formularies, the Thirty-nine Articles of Religion, The Book of Common Prayer and the Ordering of Bishops, Priests and Deacons. In the declaration you are about to make will you affirm your loyalty to this inheritance of faith as your inspiration and guidance under God in bringing the grace and truth of Christ to this generation and making him known to those in your care?” Preface to the Declaration of Assent (Canon C15) These words introduce the Declaration of Assent which is made by those being commissioned for ordained and lay ministries in our church. They indicate the particular place which the Church of England inhabits in the life of this country. Our heritage is that of the Gospel handed down through the generations, but also the heritage of our ministry and our buildings, together with a substantial role in the nation’s public life. -
General Index
Archaeologia Cantiana Vol. 22 1897 ( 321 ) GENERAL INDEX. Abbot, Archbishop of Canterbury, 89. Alva, Duke of, 212. Abell, Mr. H. F., Iviii. Alyn, John, 174. Abree, Peter, 218. Alyngton, 299. Achard, —, 212. Amcotts, Sir Henry, 205. Achestan, 242, 255. America, 214. Acrise, 269. Ames, Sir Raufi, 301. Act JBooJts, reference to, 93, 216, 219. Amhurst, Sergeant, 312. Aotm Pontifieum, by G-ervasii, 147. Amici.ma, 71. Adams, Arms of, 188. Amore, Gilbert, 180, 182. Adams, Elizabeth, 188 ; William, 188. Amyas, Sir Raff, 301. Adamson, Sarah, 120. Amyes, Sir Rauff, 301. Addington, 101, 112, 113. Amys, Rev. Hadulphus, 301 ; Rev. Addyngton, 300. Ralph, 301. Adetie, Richard, 308. Ancient Mortar from Rochester. Adesone, Kev. John, 304 (2), 305. Analysis of, lix, Ix. Ady, Arms of, 204. Anderedsweald, 221. Ady, Alice, 204; Jane, 204 ; Nicholas, Andernach lava, 74. 204. Anderson, Andrew, 298. .dSsc, 126. Andvedesleagh, 221. ^Bslingham in Frindsbury, Ivii. Andrevve, Walter, 300. ^Eslings, Ivii. Angle, see De L'Angle. Agues, Prioress of Minster, 167, 168. Anglia Sacra, reference to, 146. Ailesfonl, 314. Anna, King of East Anglia, 145 (2). Ailsforde, 298. Annas, King of East Anglia, 145. Albans, see St. Albans. Anne Bullen, Queen of England, her Albinus, Abbot of St. Augustine's, 17, Badge, 194. 18. Anti-Jacob hi Revwiv, reference to, 94. Albvciani, 69, 71. Antiquities, by Grose, 157. Alday, Jeremiah, 251 ; Thomas, 251. Antoninus Pius, Coin of, 65, 72. Aldersbrook Hall, 116, 117. Antony, William, 182. Aldworth, Thomas, 51. Antwerp, 211. Aldyng, 301. Appleton, Thomas, 245. Alefe, Rev. John, B.D., 87. Appowell, Rev. Edwarde, 295. Alen, Rev. Thomas, 303.