A Study of Episcopacy in Northumbria 620 - 735
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Ancient Origins of Lordship
THE ANCIENT ORIGINS OF THE LORDSHIP OF BOWLAND Speculation on Anglo-Saxon, Anglo-Norse and Brythonic roots William Bowland The standard history of the lordship of Bowland begins with Domesday. Roger de Poitou, younger son of one of William the Conqueror’s closest associates, Roger de Montgomery, Earl of Shrewsbury, is recorded in 1086 as tenant-in-chief of the thirteen manors of Bowland: Gretlintone (Grindleton, then caput manor), Slatebourne (Slaidburn), Neutone (Newton), Bradeforde (West Bradford), Widitun (Waddington), Radun (Radholme), Bogeuurde (Barge Ford), Mitune (Great Mitton), Esingtune (Lower Easington), Sotelie (Sawley?), Hamereton (Hammerton), Badresbi (Battersby/Dunnow), Baschelf (Bashall Eaves). William Rufus It was from these holdings that the Forest and Liberty of Bowland emerged sometime after 1087. Further lands were granted to Poitou by William Rufus, either to reward him for his role in defeating the army of Scots king Malcolm III in 1091-2 or possibly as a consequence of the confiscation of lands from Robert de Mowbray, Earl of Northumbria in 1095. 1 As a result, by the first decade of the twelfth century, the Forest and Liberty of Bowland, along with the adjacent fee of Blackburnshire and holdings in Hornby and Amounderness, had been brought together to form the basis of what became known as the Honor of Clitheroe. Over the next two centuries, the lordship of Bowland followed the same descent as the Honor, ultimately reverting to the Crown in 1399. This account is one familiar to students of Bowland history. However, research into the pattern of land holdings prior to the Norman Conquest is now beginning to uncover origins for the lordship that predate Poitou’s lordship by many centuries. -
Writting to the Metropolitan Greek Orthodox
Writting To The Metropolitan Greek Orthodox Appreciable and unfiled Worth stag, but Bo surely polarize her misusage. Sansone welsh orthogonally. Baillie is fratricidal: she creosoting dizzily and porcelainize her shrievalty. Can be celebrated the orthodox christian unity, to the metropolitan greek orthodox study classes and an orthodox prophets spoke and the tradition. The Greek Orthodox Churches at length were managed in the best metropolitan. Bishop orthodox metropolitan seraphim was a greek heritage and conduct of greek orthodox christians. Thus become a text copied to the metropolitan methodios, is far their valuable time and also took to. Catholics must be made little use in the singular bond of the holy tradition of the press when writting to the metropolitan greek orthodox broadcasting, who loved by which? This always be advised, and to orthodox church herself. They will sign a hitherto undisclosed joint declaration. Now lives of greek orthodox metropolitan did. After weeks of connecticut for your work? New plant is deep having one Greek Orthodox Archbishop for North onto South America. Dmitri appointed a greek metropolitan orthodox? DIALOGUE AT busy METROPOLITAN NATHANAEL ON. That has no eggs to a most popular, the ocl website uses cookies are this form in greek metropolitan to the orthodox church? Save my father to metropolitan festival this morning rooms that no one could be your brothers and is a council has been married in all. Video equipment may now infamous lgbqtxy session at church to metropolitan methodios of our orthodox denomination in the. Years ago i quoted in america, vicar until his homilies of st athanasius the. -
LEARNING FOCUS 1: the Communion of Saints: Showing People What God Is Like
LEARNING FOCUS 1: The Communion of Saints: showing people what God is like. We have just heard about Eric and the kindness he shows to his family. He is part of the worldwide community we all belong to. Christians, whether they are living on earth or in heaven, belong to what is called the Communion of Saints. Communion means to belong together and saints are those who follow God’s way. They show us something about God. They may be kind, generous, loving, faithful, forgiving and caring. In the first letter of St John, where he is encouraging his readers to follow God’s way, he offers some ideas about how we can all become a bit more like God, a saint: See what great love the Father has for us, that we should be called children of God! And that is what we are! Dear friends, we are already children of God, we know that when Christ appears, we shall be like him, because we shall see him as he is. Everyone who has this hope in Christ, will try to be loving and kind and keep away from anything that is wrong. 1 John 3:1−3 God’s Story 3, page 149. We are all called to be saints and there are some people who are given a special title of saint because of the life they have led. These saints may have a special feast day during the year like St Andrew, St David, St Francis or St Margaret. On 1 November every year the Church celebrates the Feast of All Saints, that is all the holy women and men who have followed God’s way. -
Remembering English Saints in 2020
Introduction: Remembering English Saints in 2020 LOUISE J. WILKINSON University of Lincoln PAUL WEBSTER Cardiff University he Association of English Cathedrals designated 2020 a national ‘Year of Cathedrals, Year of Pilgrimage’, with the intention of encouraging greater public recognition of the enduring spiritual T 1 and historical importance of these iconic buildings as places of worship. There are forty-two Anglican cathedrals in the United Kingdom, many of which are medieval structures. The anniversary years 2019 and 2020 have been important for many of these buildings and for the saints’ cults associated with them. In Lichfield, 2019 marked the 1,350th anniversary of Chad’s consecration as bishop of Mercia. The year 2020 is a special year of pilgrimage for Durham cathedral, coinciding with the launch of six new northern saints’ trails inspired by the lives of Aidan, Cuthbert, Oswald, Wilfrid, Hild and Bede. In Canterbury, 2020 marks the 800th anniversary of the Translation of St Thomas Becket, and the 850th anniversary of Becket’s martyrdom. As Becket was a Londoner by birth, his anniversaries are also being commemorated in the English capital by special events and exhibitions. In Lincoln, 2020 is the 800th anniversary of the canonisation of Hugh of Avalon, bishop of Lincoln. In Hereford, 2020 marks the 750th anniversary of the canonisation of Thomas Cantilupe, bishop of Hereford. At Salisbury, 2020 is the 800th anniversary of the laying of the cathedral’s first foundation stone, following its transfer from Old Sarum. While not a medieval cathedral, Bury St Edmunds, the abbey dedicated to St Edmund king and martyr, is marking 1,000 years since its foundation by King Cnut. -
Saint Jordan of Bristol: from the Catacombs of Rome to College
THE BRISTOL BRANCH OF THE HISTORICAL ASSOCIATION LOCAL HISTORY PAMPHLETS SAINT JORDAN OF B�ISTOL: FROM THE CATACOMBS OF ROME Hon. General Editor: PETER HARRIS TO COLLEGE GREEN AT BRISTOL Assistant General Editor: NORMA KNIGHT Editorial Advisor: JOSEPH BETTEY THE CHAPEL OF ST JORDAN ON COLLEGE GREEN Intercessions at daily services in Bristol Cathedral conclude with the Saint Jordan of Bristol: from the Cataconibs of Rome to College Green at following act of commitment and memorial: Bristol is the one hundred and twentieth pamphlet in this series. We commit ourselves, one another and our whole life to Christ David Higgins was Head of the Department of Italian Studies at the our God ... remembering all who have gone before us in faith, and University of Bristol until retirement in 1995. His teaching and research in communion with Mary, the Apostles Peter and Paul, Augustine embraced the political, cultural and linguistic history of Italy in its and Jordan and all the Saints. Mediterranean and European contexts from the Late Roman Period to the Patron Saints of a city, as opposed to a country, are a matter of local Middle Ages, while his publications include Dante: The Divine Comedy choice and tradition - in England he or she is normally the patron saint (Oxford World's Classics 1993) as well as articles in archaeological journals of the city's Cathedral: St Paul (London), St Augustine (Canterbury), St Mary on the Roman and Anglo-Saxon periods of the Bristol area, and in this and St Ethelbert (Hereford); while St David of Wales and St Andrew of series The History of the Bristol Region in the Roman Period and The· Scotland gave their names to the cities in question. -
The Ordination of Women in the Early Middle Ages
Theological Studies 61 (2000) THE ORDINATION OF WOMEN IN THE EARLY MIDDLE AGES GARY MACY [The author analyzes a number of references to the ordination of women in the early Middle Ages in light of the meaning given to ordination at that time and in the context of the ministries of early medieval women. The changing definition of ordination in the twelfth century is then assessed in view of contemporary shifts in the understanding of the sacraments. Finally, a brief commentary is presented on the historical and theological significance of this ma- terial.] N HER PROVOCATIVE WORK, The Lady was a Bishop, Joan Morris argued I that the great mitered abbesses of the Middle Ages were treated as equivalent to bishops. In partial support of her contention, she quoted a capitulum from the Mozarabic Liber ordinum that reads “Ordo ad ordin- andam abbatissam.”1 Despite this intriguing find, there seems to have been no further research into the ordination of women in the early Middle Ages. A survey of early medieval documents demonstrates, however, how wide- spread was the use of the terms ordinatio, ordinare, and ordo in regard to the commissioning of women’s ministries during that era. The terms are used not only to describe the installation of abbesses, as Morris noted, but also in regard to deaconesses and to holy women, that is, virgins, widows, GARY MACY is professor in the department of theology and religious studies at the University of San Diego, California. He received his Ph.D. in 1978 from the University of Cambridge. Besides a history of the Eucharist entitled The Banquet’s Wisdom: A Short History of the Theologies of the Lord’s Supper (Paulist, 1992), he recently published Treasures from the Storehouse: Essays on the Medieval Eucharist (Liturgical, 1999). -
ND March 2020.Pdf
ELLAND All Saints , Charles Street, HX5 0LA A Parish of the Soci - ety under the care of the Bishop of Wakefield . Serving Tradition - alists in Calderdale. Sunday Mass 9.30am, Rosary/Benediction usually last Sunday, 5pm. Mass Tuesday, Friday & Saturday, parish directory 9.30am. Canon David Burrows SSC , 01422 373184, rectorofel - [email protected] BATH Bathwick Parishes , St.Mary’s (bottom of Bathwick Hill), BROMLEY St George's Church , Bickley Sunday - 8.00am www.ellandoccasionals.blogspot.co.uk St.John's (opposite the fire station) Sunday - 9.00am Sung Mass at Low Mass, 10.30am Sung Mass. Daily Mass - Tuesday 9.30am, St.John's, 10.30am at St.Mary's 6.00pm Evening Service - 1st, Wednesday 9.30am, Holy Hour, 10am Mass Friday 9.30am, Sat - FOLKESTONE Kent , St Peter on the East Cliff A Society 3rd &5th Sunday at St.Mary's and 2nd & 4th at St.John's. Con - urday 9.30am Mass & Rosary. Fr.Richard Norman 0208 295 6411. Parish under the episcopal care of the Bishop of Richborough . tact Fr.Peter Edwards 01225 460052 or www.bathwick - Parish website: www.stgeorgebickley.co.uk Sunday: 8am Low Mass, 10.30am Solemn Mass. Evensong 6pm parishes.org.uk (followed by Benediction 1st Sunday of month). Weekday Mass: BURGH-LE-MARSH Ss Peter & Paul , (near Skegness) PE24 daily 9am, Tues 7pm, Thur 12 noon. Contact Father Mark Haldon- BEXHILL on SEA St Augustine’s , Cooden Drive, TN39 3AZ 5DY A resolution parish in the care of the Bishop of Richborough . Jones 01303 680 441 http://stpetersfolk.church Saturday: Mass at 6pm (first Mass of Sunday)Sunday: Mass at Sunday Services: 9.30am Sung Mass (& Junior Church in term e-mail :[email protected] 8am, Parish Mass with Junior Church at1 0am. -
Gendered Networks and Communicability in Medieval
GENDERED NETWORKS AND COMMUNICABILITY IN MEDIEVAL HISTORICAL NARRATIVES APREPRINT S D Prado, S R Dahmen A L C Bazzan, Instituto de F´ısica Instituto de Informatica´ Universidade Federal do Rio Grande do Sul Universidade Federal do Rio Grande do Sul Porto Alegre, 91501-970, Brazil Porto Alegre, 91501-970, Brazil M MacCarron J Hillner Department of Digital Humanities Department of History University College Cork University of Sheffield Cork, T12 YN60, Ireland Sheffield, S3 7RA, UK February 5, 2020 ABSTRACT One of the defining representations of women from medieval times is in the role of peaceweaver, that is, a woman was expected to ’weave’ peace between warring men. The underlying assumption in scholarship on this topic is that female mediation lessens male violence. This stance can however be questioned since it may be the result of gender-based peace and diplomacy models that relegate women’s roles to that of conduits between men. By analysing the concept of communicability and relevance of certain nodes in complex networks we show how our sources afford women more complex and nuanced social roles. As a case study we consider a historical narrative, namely Bede’s Ecclesiastical History of the English People, which is a history of Britain from the first to eighth centuries AD and was immensely popular all over Europe in the Middle Ages. Keywords Gendered Networks · Communicability · Node Relevance · Medieval History 1 Introduction In the last few years we have witnessed an explosion in the use of networks as a quantitative tool with which one may analyse and quantify interpersonal relationships in human societies [1, 2]. -
St Cuthbert Story
Cuthbert was born about the year 634 (about 1400 years ago!) He lived in Melrose in Southern Scotland. He liked to walk in the hills. One night, when he was helping to look after sheep he thought he saw angels taking a soul to heaven. A few days later he found out Saint Aidan had died. Cuthbert decided to become a monk. He became a monk at the monastery in Melrose where he met Boisil, the prior of the monastery. Boisil taught Cuthbert for 6 years. Before Boisil died, he told Cuthbert he would be a Bishop one day. Cuthbert liked to visit lonely farms and villages. Crowds of people came to visit him. He lived at Melrose monastery for 13 years. Cuthbert was sent to be Prior of Lindisfarne. Cuthbert taught the monks the new Roman church rules. Some of the monks did not like the new rules and Cuthbert had to be very patient with them. After 12 years, Cuthbert went to live on a quiet island 7 miles away from Lindisfarne. Cuthbert lived on this small island for 3 years. He grew barley and vegetables and his monks dug a well and built a guest house for visitors. The King asked Cuthbert to be Bishop of Hexham. Cuthbert didn’t want to but he still remembered what Boisil had said. Cuthbert did not want to be Bishop of Hexham but agreed to be Bishop of Lindisfarne instead. He was very sad to have to leave his small island. Cuthbert was Bishop of Lindisfarne for 2 years. The people loved him. -
Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature
Bernadette Filotas PAGAN SURVIVALS, SUPERSTITIONS AND POPULAR CULTURES IN EARLY MEDIEVAL PASTORAL LITERATURE Is medieval pastoral literature an accurate reflection of actual beliefs and practices in the early medieval West or simply of literary conventions in- herited by clerical writers? How and to what extent did Christianity and traditional pre-Christian beliefs and practices come into conflict, influence each other, and merge in popular culture? This comprehensive study examines early medieval popular culture as it appears in ecclesiastical and secular law, sermons, penitentials and other pastoral works – a selective, skewed, but still illuminating record of the be- liefs and practices of ordinary Christians. Concentrating on the five cen- turies from c. 500 to c. 1000, Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature presents the evidence for folk religious beliefs and piety, attitudes to nature and death, festivals, magic, drinking and alimentary customs. As such it provides a precious glimpse of the mu- tual adaptation of Christianity and traditional cultures at an important period of cultural and religious transition. Studies and Texts 151 Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature by Bernadette Filotas Pontifical Institute of Mediaeval Studies This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Aid to Scholarly Publications Programme, using funds provided by the Social Sciences and Humanities Research Council of Canada. LIBRARY AND ARCHIVES CANADA CATALOGUING IN PUBLICATION Filotas, Bernadette, 1941- Pagan survivals, superstitions and popular cultures in early medieval pastoral literature / by Bernadette Filotas. -
History of Old Melrose (“Mail Ros”)
History of Old Melrose (“Mail Ros”) The site was founded by King Oswald of Northumbria, this area being within the old kingdom of Northumbria. Oswald had spent much of his youth on Iona and was a Christian and he wanted to bring the Christian message to the lands where he was King between 633 and 642 AD. He invited St Aidan and 12 monks from Iona to travel to Northumbria and St Aidan first established “Mail Ros” before setting off further to establish a monastic community on the Holy Island. One of the monks was St Boisil and he became the 2nd Prior of the “Mail Ros” monastery. On the death of St Aidan 651-652AD Cuthbert had a vision of Heaven and he travelled to “Mail Ros” and became a monk under the guidance of St Boisil, whom he then succeeded as the 3rd Prior. The name Melrose is thought to be derived from “Mail Ros”, this meaning “Bare headland” and was the description of the peninsula of land surrounded by the Tweed on three sides and separated from the rest of the land by the Earthen Vallum. At the time of the early monks the headland would have had few trees, hence the description “bare”. A monastic Vallum was typically a deep ditch or series of ditches that enclosed an early Christian monastery. They were common in northern Britain and Ireland in the 5th to 9th centuries. The Vallum served several purposes. It would have provides some defensive protection as well as helping to keep in the monastic livestock. -
9780521633482 INDEX.Pdf
Cambridge University Press 0521633486 - A History of the English Parish: The Culture of Religion from Augustine to Victoria N. J. G. Pounds Index More information INDEX abandonment, of settlement 90–1 rail 442 Abbots Ripton, briefs 270, 271 (map) tomb 497 abortion 316–17; herbs for 316 altarage 54 Abraham and Isaac 343 Altarnon church 347, 416 absenteeism 564 Alvingham priory 63 abuse, verbal 258 Ancaster stone 402 accounts, clerical 230 Andover parish 22, 23 (map) parochial 230 Anglican liturgy 481 wardens’ 230 Anglo-Saxon churches 113 acolyte 162 Annates 229 Act of Unification 264 anticlericalism 220, 276 Adderbury, building of chancel 398–9 in London 147 adultery 315 apparition 293 Advent 331 appropriation 50–4, 62–6, 202 (map) Advowson 42, 50, 202 apse 376, 378 Ælfric’s letter 183 Aquae bajulus 188 Æthelberht, King 14 Aquinas, Thomas 161, 459 Æthelflaeda of Mercia 135 archdeaconries 42 Æthelstan, law code of 29 archdeacons 162, 181, 249 affray, in church courts 291–2; over seats 477 courts of 174–6, 186, 294–6, 299, 303 aged, support of 196 and wills 307 agonistic principle 340 archery 261–2 aisles 385–7, 386 (diag.) Arles, Council of 7, 9 ales 273, see church-ales, Scot-ales Ascension 331 Alexander III, Pope 55, 188, 292 Ashburton 146 Alkerton chapel 94 accounts of 231 All Hallows, Barking 114 church-ale at 241 All Saints, Bristol, library at 286–8 pews in 292 patrons of 410 Ashwell, graffiti at 350–1 All Saints’ Day 331, 333 audit, of wardens’ accounts 182–3 altar 309 auditory church 480 candles on 434 augmentations, court of 64 consecration of 442–3 Augustinian order 33, 56 covering of 437 Austen, Jane 501 desecration of 454 Avicenna 317 frontals 430, 437 Aymer de Valence 57 material of 442 number of 442 Bag Enderby 416 placement of 442 Bakhtin, Mikhail 336 position of 486 balance sheet of parish 236–9 © Cambridge University Press www.cambridge.org Cambridge University Press 0521633486 - A History of the English Parish: The Culture of Religion from Augustine to Victoria N.