St Wilfrid's Catholic Voluntary Academy
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Chapter Seven Wulfstan of Worcester: Revived by the Model with The
Chapter Seven Wulfstan of Worcester: Revived by the Model With the explosion of the Becket cult from Canterbury in 1170, many other bishop- saints began to perform miracles again in order to aid the flow of pilgrims to Canterbury, and take advantage of the economic value of a new saint. Saints such as St Cuthbert, Bishop of Lindisfarne (d. 687), began performing miracles once more with renewed strength after a hiatus. Cuthbert had been ‘considered perhaps the most popular saint in England prior to the death of Thomas Becket in 1170’, 1 rivalling his cult rather than being eclipsed by it, 2 can be seen to have been working actively with Becket who sometimes even sent pilgrims to Cuthbert’s shrine for miracles. 3 Other cults emerged and re-emerged, allowing postulants who had been considered holy to prove themselves saints, such as that of William FitzHerbert, archbishop of York (d. 1154) who had performed a few miracles and was considered holy because his body had the odour of sanctity, according to his biographers writing in the 1160s; 4 however, it was not until 1177 that he began to perform miracles properly. 5 Wulfstan II, Bishop of Worcester, also soon began performing miracles alongside the other bishop-saints. Whereas William of York had emerged at the right time to take part in this miraculous 1 D. Marner, St Cuthbert: His Life and Cult in Medieval Durham (Toronto: University of Toronto Press, 2000), p. 9. 2 D. Rollason and R. B. Dobson, Cuthbert [St Cuthbert] (c.635-687), bishop of Lindisfarne , Oxford Dictionary of National Biography [Online]. -
The Parish Magazine of St Michael and St Chad the Headingley Team Ministry
The Parish Magazine of St Michael and St Chad The Headingley Team Ministry December 2016 60p THE PARISH OF ST MICHAEL’S, HEADINGLEY www.st-michaels-headingley.org.uk Team Rector in the Headingley Team; Priest in Charge at All Hallows Church Reverend Tony Whatmough 16 Shire Oak Road LS6 2DE 274 3238 [email protected] CHURCHWARDENS Mrs Ann Dudzinski Flat 1, 33A Shire Oak Road LS6 2DD 278 5651 Miss Rebecca Crowson 49 Lumley Road 226 4431 READER Mrs Jan Kramer 11 Trenic Drive NON-STIPENDIARY CURATE Reverend Dr Kevin Ward 8 North Grange Mews 278 7801 HONORARY CURATE Reverend Dr Clive Barret 81 Beckets Park Drive 275 5497 SECRETARY TO THE PAROCHIAL CHURCH COUNCIL Mr Alan Parker 10 King Alfred’s Drive 268 5764 CHRISTIAN STEWARDSHIP Please speak to either Janet Lewis or Geof Marshall THE PARISH OF ST CHAD’S, FAR HEADINGLEY Team Vicar in the Headingley Team Reverend Tom Lusty St Chad’s Vicarage LS16 5JT 278 2475 [email protected] CHURCHWARDENS Helen Steele 18 Hollin Crescent LS16 5ND 216 7530 Brian Burtonwood 55 Beckets Park Drive LS6 3PJ 278 6097 READERS Mrs Gill Griggs 32 St Chad’s Avenue LS16 3QF 275 8100 Katharine Salmon c/o St Chad’s parish ofce READER EMERITUS Dr Bryan Turnbull The Laurels, St Anne’s Green LS4 2SD 275 2444 SECRETARY TO THE PAROCHIAL CHURCH COUNCIL Richard Wilson 4 Kingswood Gardens LS8 2BP 266 2823 CHRISTIAN STEWARDSHIP TREASURER AND RECORDER Brian and Pat Burtonwood 55 Beckets Park Drive LS6 3PJ 278 6097 Wonderful News for the Team Ministry Hello, my name is Angela Birkin and I am thrilled that afer I am ordained Deacon on 1 July 2017 I will be Assistant Curate at St Michael’s within the Headingley Team Min- istry. -
The Solemnity of the Most Holy Body and Blood of Christ
The Church of Saint Boniface June 6, 2021 The Solemnity of the Most Holy Body and Blood of Christ “This is my blood of the covenant, which will be shed for many." (The Gospel) COMING HOME TO MASS A pastoral letter to the Diocese of Worcester My dear brothers and sisters in Christ, During this past year so much of our life has moved online, to a “virtual” reality, including Masses streamed from our churches. However, as much as technology has helped us to bridge somewhat the pandemic divide, virtual reality remains virtual and is not the same as being present at the celebration of Holy Mass in person. We only have to remember the longing we have felt to be present for a meal with family members or friends for anniversaries, weddings or birthdays. How much we yearned to see them face-to-face. It’s the same with Mass. As helpful as it has been to connect to our parishes virtually, it is nothing like gathering in person with our brothers and sisters at Sunday Mass. The celebration of the Eucharist is the source and summit of our lives as Roman Catholics. It is where Christ gives himself to us in his Body and Blood. Christ is present at every Mass, in his Word proclaimed, in a tangible way in his Body and Blood and in the person of his priest. He is present to feed us with Word and Sacrament, to embrace us with his love and to give us the grace we need to face the struggles of our daily lives. -
York Minster's Chapter House and Its Painted Glass Narratives
York Minster’s Chapter House and its Painted Glass Narratives Volume 1 of 3 Ann Hilary Moxon PhD University of York History of Art December 2017 Abstract This thesis focuses on the late thirteenth-century narrative glazing scheme of the chapter house in York Minster and the political and religious context of its design. Created as an intrinsic and integrated part of one of the most elaborate and important buildings in the period, the glass has suffered interventions affecting both its appearance and the positions of its narrative panels. By examining the glass in the context of contemporary visual and textual material, it has been possible to reconstruct the original order of the panels and to identify the selection of episodes the lives of the saints, some for the first time. The study has demonstrated the extent to which the iconography was rooted in liturgy and theology relevant to the period which, in turn, reflected the priorities of a dominant group among the active members of Chapter for whose use the building was constructed and, by extension, the contemporary Church. Further, the glass shows strong Mariological themes which reflected features in the rest of the decorative scheme and the architecture of the chapter house, indicating that the glazing scheme may have been conceived as part of the architectural whole. The conclusions are supported by parallel research into the prosopography of the contemporary Chapter which additionally suggests that the conception of the programme may have had its roots in the baronial wars of the -
A Tour of Roman Catholic Post-War Churches in West and North West London Conceived and Organised by Robert Drake with Robert Proctor - 25 April 2015
A TOUR OF ROMAN CATHOLIC POST-WAR CHURCHES IN WEST AND NORTH WEST LONDON CONCEIVED AND ORGANISED BY ROBERT DRAKE WITH ROBERT PROCTOR - 25 APRIL 2015 Church of Immaculate Heart of Mary, Hayes Introduction Registered charity no. 1110244 1 Introduction This event grew out of recognition from the increasing number of cases at Twentieth Century Society (C20) Casework sub-committee concerning post-war Roman Catholic churches that we needed to be able to assess their qualities both architecturally and as to fittings and to find out more about their architects. This was coupled with the Taking Stock process initiated by English Heritage (now Historic England) ten years ago of reviewing the architecture and fittings of all consecrated churches in the 19 English Roman Catholic Dioceses. To the surprise of many but not C20 a very high proportion, over 50% of those covered by Taking Stock, were Twentieth Century. In Greater London the proportion is probably even higher with suburban expansion and arrival of Catholic migrant communities particularly from Ireland but also Southern (notably Italy) and from Eastern more recently, with much higher proportions of churchgoers than in the general population. The Taking Stock process is almost complete with only one Diocese still to be started (East Anglia) and it is timely to focus on it as number of churches have already been listed as a result in the RC Dioceses of Shrewsbury, Plymouth, Southwark and Brentwood; more are currently being considered including in the Diocese of Westminster in which all the churches we are seeing today are located. A further impetus was the updating of C20’s list or gazetteer of Places of Christian worship 1914- 1990, originally published in our Journal no 3 (in 1998). -
Litany of the Saints and Martyrs of England and Wales
Catholic Martyrs 1534 - 1680 Lancashire 71 St John Almond, Liverpool 1612 Yorkshire 72 St Edmund Arrowsmith, Haydock 1628 Litany of the Saints and Martyrs 73 St Ambrose Edward Barlow, Chorlton-cum- Hardy 1641 174 St Margaret Clitherow, York 1586 203 Bl Brian Lacey 1591 74 St John Plessington, Garstang 1679 175 St John Fisher, Beverley 1535 204 Bl William Lacy, Horton 1582 75 St John Rigby, Eccleston, nr Chorley 1600 176 Bl Henry Abbot, Howden 1597 205 Bl Joseph Lambton, Malton-in- Rydal 1592 76 St John Southworth, Samlesbury 1654 177 Bl John Amias, Wakefield 1589 206 Bl Richard Langley, Ousethorpe 1586 77 St John Wall, Preston 1679 178 Bl William Andleby, Etton 1597 207 Bl John Lockwood, Sowerby 1642 78 Bl Edward Bamber, Poulton-le-Fylde 1646 179 Bl Thomas Atkinson, Willitoft 1616 208 Bl Anthony Middleton, Middleton-Tyas 1590 79 Bl William Barrow, Kirkham 1679 180 Bl Robert Bickerdike, Knaresborough 1586 209 Bl Robert Morton, Bawtry 1588 of England and Wales 80 Bl George Beesley, Goosnargh 1591 Scotland 181 Bl Marmaduke Bowes, Appleton Wiske 1585 210 Bl John Nelson, Skelton 1577 81 Bl James Bell, Warrington 1584 182 Bl John Bretton, Barnsley 1598 211 Bl Thomas Palasor, Ellerton-on-Swale 1600 82 Bl Edmund Catherick 1642 183 Bl James Claxton 1588 212 Bl John Pibush, Thirsk 1601 213 Bl Thoms Pormort, Hull 1592 83 Bl Thomas Cottam, Longridge 1582 184 Bl Alexander Crow, Howden 1587 214 Bl Nicholas Postgate, Egton 1679 84 Bl John Finch, Eccleston 1584 185 Bl Robert Dalby, Hemingbrough 1589 255 215 Bl William Richardson, Wales 1603 85 Bl Miles -
The Commemoration of Saints at Late Medieval York Minster
The Commemoration of Saints at Late Medieval York Minster Three case studies of the relations between the depictions and accounts of saints’ legends in stained glass windows, liturgical and hagiographic texts Universiteit Utrecht Research Master Thesis Medieval Studies Fenna Visser Student number: 0313890 Supervisors: dr. H.G.E. Rose & dr. T. van Bueren 15 August 2008 2 Contents Abbreviations .......................................................................................................................................... 4 List of Illustrations .................................................................................................................................. 5 Introduction ............................................................................................................................................. 8 Chapter 1: York Minster: organization and building ............................................................................... 13 Function and organization ................................................................................................................. 13 Architectural history .......................................................................................................................... 19 Chapter 2: Saints’ lives in late medieval England ................................................................................... 22 Hagiography: legends of the saints .................................................................................................... 22 Hagiography -
Presenting and Interpreting Medieval Saints Today in Canterbury, Durham and York
Journal of Ethnology and Folkloristics 13 (1): 79–105 DOI: 10.2478/jef-2019-0005 “THE NARRATIVE IS AMBIGUOUS AND THAT LOCATION ISN’T THE RIGHT LOCATION”: PRESENTING AND INTERPRETING MEDIEVAL SAINTS TODAY IN CANTERBURY, DURHAM AND YORK TIINA SEPP PhD, Research Fellow Department of Estonian and Comparative Folklore Institute for Cultural Research and Fine Arts University of Tartu Ülikooli 18, 50090 Tartu, Estonia e-mail: [email protected] ABSTRACT Drawing on research for the Pilgrimage and England’s Cathedrals, Past and Pre- sent project, this article explores how the project’s medieval case study cathedrals – Canterbury, Durham and York – present their saints and shrines, and how visitors react to and interpret them. While looking at various narratives – predominantly about saints in historical and contemporary contexts – attached to these cathedrals, I also aim to offer some glimpses into how people interact with and relate to space. I argue that beliefs and narratives about saints play a significant role in the pil- grimage culture of the cathedral. I will also explore how the lack of a clear central narrative about the saint leaves a vacancy that will be filled with various other narratives. KEYWORDS: saints • cathedrals • pilgrimage • Canterbury • Durham • York INTRODUCTION This article* will explore how three medieval cathedrals – Canterbury, Durham and York – present their saints and shrines, and how visitors react to and interpret them. * This research was supported by the Arts and Humanities Research Council (grant num- ber AH/ L015005/1). The article is based on research conducted between 2014 and 2018 for the Pilgrimage and England’s Cathedrals, Past and Present interdisciplinary research project. -
Interactions Between Medieval Clergy and Laity in a Regional Context
Clergy and Commoners: Interactions between medieval clergy and laity in a regional context Andrew W. Taubman Submitted for the degree of Doctor of Philosophy University of York Centre for Medieval Studies 2009 Taubman 2 Abstract This thesis examines the interactions between medieval clergy and laity, which were complex, and its findings trouble dominant models for understanding the relationships between official and popular religions. In the context of an examination of these interactions in the Humber Region Lowlands during the thirteenth and early fourteenth centuries, this thesis illustrates the roles that laity had in the construction of official and popular cultures of medieval religion. Laity and clergy often interacted with each other and each other‟s culture, with the result that both groups contributed to the construction of medieval cultures of religion. After considering general trends through an examination of pastoral texts and devotional practices, the thesis moves on to case studies of interactions at local levels as recorded in ecclesiastical administrative documents, most notably bishops‟ registers. The discussion here, among other things, includes the interactions and negotiations surrounding hermits and anchorites, the complaints of the laity, and lay roles in constructing the religious identity of nuns. The Conclusion briefly examines the implications of the complex relationships between clergy and laity highlighted in this thesis. It questions divisions between cultures of official and popular religion and ends with a short case study illustrating how clergy and laity had the potential to shape the practices and structures of both official and popular medieval religion. Taubman 3 Table of Contents Abstract ............................................................................................................................... 2 Table of Contents ............................................................................................................... -
Pontefract Priory
23 SEPTEMBER 2013 PONTEFRACT 1 Release Version notes Who date Current version: H1-Pontefract-2013-1 23/9/13 Original version Sharpe, Carpenter Previous versions: ———— This text is made available through the Creative Commons Attribution- NonCommercial-NoDerivs License; additional terms may apply Authors for attribution statement: Charters of William II and Henry I Project Richard Sharpe, University of Oxford David X. Carpenter, University of Oxford PONTEFRACT PRIORY Cluniac priory of St John; dependency of La Charité-sur-Loire County of Yorkshire : Diocese of York Founded in 1090s In 1086 Ilbert de Lacy held a vast estate in England, including extensive lands in Yorkshire which formed one of the three castleries created in that county a little before the survey (DB, i. 315a–318b; § 9. W1–144), in which there was no mention of Pontefract or its castle. He would build the castle at the place which came to be known as Pontefract, and, to judge from his grandson’s charter, he made a valuable grant of tithes to endow a chapel of St Clement in the castle ‘pro salute Willelmi regis maioris, Willelmi filii eius, et filiorum ipsorum’, which was dedicated by Archbishop Thomas before 1100 (Farrer, Early Yorkshire Charters, iii. 185, no. 1492).1 After 1087 Ilbert was confirmed in the castlery by William II (W2/000, Regesta 372b), and his son Robert de Lacy was granted succession to his father’s estates at some time between 1091 and 1100 (W2/000, Regesta 312). While there was some dispute about 1 For the archaeological evidence suggesting there was a church on this site predating both castle and Conquest, see Ian Roberts, Pontefract Castle archaeological excavations 1982–86, Yorkshire Archaeology 8 (West Yorkshire Archaeology Service, 2002), 85, 403. -
Wessex and England
The Living Tradition of Saints in the British Isles 17 The Anglo-Saxons 2: Wessex and England Community of St Bega, St Mungo and St Herbert Fr John Musther, 16 Greta Villas, KESWICK, Cumbria CA12 5LJ www.orthodoxcumbria.org KENT Ebbsfleet, supposed site of the landing place of St Augustine 2 In 595 Pope Gregory chose St Augustine to head a mission from Rome to convert the Anglo-Saxons of Kent. Ethelbert,the King of Kent, had already married a Christian princess called Bertha from Gaul. She brought with her to England Bishop Luidhard. Kent at this time was the dominant power in the south east. St Augustine had 40 men with him and landed, or so it is supposed, at Ebbsfleet, on the island of Thanet. Tthe king allowed him to settle and preach. The King was converted and many were baptised. The Pope granted St Augustine the pallium thus making his status that of an Archbishop. St Mellitus was consecrated Bishop of London, the then capital of the East Saxons, and St Justus as Bishop of Rochester. Both came from Rome. St Lawrence was consecrated to succeed St Augustine. He died in 604. As London closed its doors, St Mellitus became the 3rd Archbishop of Canterbury. He died in 624. St Justus was the fourth Archbishop. All were buried in St Augustine's Abbey at Canterbury 3 Baptism of King Ethelbert by St Augustine in the river Medway along with 2000 of his people 4 St Augustine and Ethelburt summoned the British bishops to a meeting. At their meeting St Augustine did not rise to greet them, and for lack of humility, as they saw it, they would not submit to him. -
1528 Epistolary of Cardinal Thomas Wolsey 2O Fo: Sed Dico Parchment
101 England (Westminster or London), 1528 Epistolary of Cardinal Thomas Wolsey 2o fo: Sed dico Parchment (FSOS). Fols: iii + 48 + iv. The very first and very last flyleaves paper added with the BINDING, all others original parchment, with the first and last of those being former pastedowns. Overall: 410mm x 300mm; writing area: 250mm x 155mm. Written in long lines, 18 lines to the page. No prickings, bounded and ruled in lead. Written in northern humanistic bookhand. Punctuation by point and double point. The border decoration on fol. 32 has ‘1528’ twice inserted into small blank spaces; on this basis, our manuscript appears as Watson, DMO no. 762 (1:126). Written throughout by Pieter Meghen, whose hand J. B. Trapp, in a series of articles, identified in about thirty books. He began his career in England as early as 1502 (when he copied what is now New Haven: Yale University Beinecke Library, MS. Osborn a50 – a codex unknown to Trapp – for Christopher Urswick), was routinely employed by Erasmus and Colet, and, after 1528, worked in and around the court, first for Wolsey and Nicholas Kratzer, the king’s astronomer, then as ‘Writer of the King’s Books’. See ‘Notes on Manuscripts written by Peter Meghen’, Book Collector 24 (1975), 80-96; ‘Pieter Meghen 1466/7-1540 scribe and courier’, Erasmus in English 11 (1981-82), 28-35; ‘Pieter Meghen, yet again’, Manuscripts in the Fifty Years after the Invention of Printing (London, 1983), 23-28. Trapp gave his most extensive listing of Meghen’s books in ‘Notes’, where (91-92) this manuscript is no.