This innovative book challenges many of the widely held assumptions about the impact of ritualism on the Victorian church. Through a detailed analysis of the geographical spread of ritualist churches in the British Isles, Yates shows that the impact of ritualism was as strong, if not stronger, in middle-class and rural parishes as in working-class and urban areas. He gives a detailed reassessment of the debates and controversies surrounding the attitudes of the Anglican bishops towards ritualism, the impact of public opinion on discussions in parliament, and the implementation of the Public Worship Regulation Act of 1874. The book examines the wider historical implications by not simply focusing on ritualism during the Victorian period but extrapolating this to show the impact that ritualism has had on the longer-term development of Anglicanism in the twentieth century.
Nigel Yates provides a major reassessment of the religious state of Ireland between 1770 and 1850. He argues that this was both a period of intense reform across all the major religious groups in Ireland and also one in which the seeds of religious tension, which were to dominate Irish politics and society for most of the nineteenth and twentieth centuries, were sown. He examines in detail, from a wide range of primary sources, the mechanics of this reform programme and the growing tensions between religious groups in this period, showing how political and religious issues became inextricably mixed and how various measures that might have been taken to improve the situation were not politically or religiously possible.
This is a comprehensive survey of English medieval church monuments. It examines all types of monument-cross slabs, brasses, incised slabs, and sculpted effigies. It analyzes them in an historical context to show what they reveal of the self image and religious aspirations of those they commemorate.--Summary by the editor.
George Whitefield proclaimed the Christian message to more people in history than anyone else, before or since, who spoke with an unaided voice. A preacher of revival almost from his childhood, when he prophesied his own destiny, he had a profound impact on the social, religious and political life of both Britain and America. He crossed the Atlantic thirteen times, and merged as a celebrity figure, whose message captivated both rich and poor alike. Whitefield heralded a new kind of revival that was both spiritually powerful and entertaining at the same time. He was also a man of contradictions. He loved the Anglican liturgy but would happily break canon law. He was a devoted Puritan yet he was also able to befriend those with more liberal morals, Above all, Whitefield was a driven man, and his overwhelming passion was to preach New Birth in Christ - the theme he was to speak on over a thousand times. He valued education, opposed slavery, cared for orphan children and changed the course of both British and American history.
A major aspect of the history of Christian missions is the way groups who have jumped the ecclesiastical ship have renewed and recalled their parent bodies back to biblical roots and a biblical vision. This book examines fourteen such vibrant Christian movements which operated outside the box. Each chapter ends with a practical section highlighting those factors that made the particular group successful. They were all missional movements that pursued a Christian vision and developed structures to facilitate it. In contrast, the traditional organizations from which they emerged tended to do mission from an established, given structure. Here are seriously committed movements that offer a dynamic challenge to our contemporary churches.
The church of the eighteenth century was still reeling in the wake of the huge religious upheavals of the two previous centuries. Though this was a comparatively quiet period, this book shows that for the whole period, religion was a major factor in the lives of virtually everybody living in Britain and Ireland. Yates argues that the established churches, Anglican in England, Irelandand Wales, and Presbyterian in Scotland, were an integral part of the British constitution, an arrangement staunchly defended by churchmen and politicians alike. The book also argues that, although there was a close relationship between church and state in this period, there was also limited recognition of other religions. This led to Britain becoming a diverse religious society much earlier than most other parts of Europe. During the same period competition between different religious groups encouraged ecclesiastical reforms throughout all the different churches in Britain.
While the French Revolution has been much discussed and studied, its impact on religious life in France is rather neglected. Yet, during this brief period, religion underwent great changes that affected everyone: clergy and laypeople, men and women, Catholics, Protestants, and Jews. The 'Reigns of Terror' of the Revolution drove the Church underground, permanently altering the relationship between Church and State. In this book, Nigel Aston offers a readable guide to these tumultuous events. While the structures and beliefs of the Catholic Church are central, it does not neglect minority groups like Protestants and Jews. Among other features, the book discusses the Constitutional Church, the end of state support for Catholicism, the 'Dechristianization' campaign and the Concordat of 1801-2. Key themes discussed include the capacity of all the Churches for survival and adaptation, the role of religion in determining political allegiances during the Revolution, and the turbulence of Church-State relations. In this masterly study, based on the latest evidence, Aston sheds new light on a dynamic period in European history and its impact on the next 200 years of religious life in France.
At the end of the 13th century, Scotland was a blood-torn country suffering under the harsh domination of a tyrant usurper, the hated Plantagenet, Edward Longshanks. During the appalling violence of those unsettled days, one man rose to become leader of the Scots. That man was William Wallace. Motivated at first by revenge for the slaughter of his father, Wallace vowed to cleanse his country of the English and set the rightful king, Robert the Bruce, upon the Scottish throne. Though Wallace was a heroic figure, he was but a man - and his chosen path was to lead him through grievous danger and personal tragedy before the final outcome . . . Praise for Nigel Tranter: 'One of Scotland's most prolific and respected writers' Times 'Through his imaginative dialogue, he provides a voice for Scotland's heroes' Scotland on Sunday
Enlightened Oxford aims to discern, establish, and clarify the multiplicity of connections between the University of Oxford, its members, and the world outside; to offer readers a fresh, contextualised sense of the University's role in the state, in society, and in relation to other institutions between the Williamite Revolution and the first decade of the nineteenth century, the era loosely describable (though not without much qualification) as England's ancien regime. Nigel Aston asks where Oxford fitted in to the broader social and cultural picture of the time, locating the University's importance in Church and state, and pondering its place as an institution that upheld religious entitlement in an ever-shifting intellectual world where national and confessional boundaries were under scrutiny. Enlightened Oxford is less an inside history than a consideration of an institutional presence and its place in the life of the country and further afield. While admitting the degree of corporate inertia to be found in the University, there was internal scope for members so inclined to be creative in their teaching, open new research lines, and be unapologetic Whigs rather than unrepentant Tories. For if Oxford was a seat of learning rooted in its past - and with an increasing antiquarian awareness of its inheritance - yet it had a surprising capacity for adaptation, a scope for intellectual and political pluralism that was not incompatible with enlightened values.
It has long been recognised that the Church played a major role in the development of towns and cities from the earliest times, a fact attested to by the prominence and number of ecclesiastical buildings that still dominate many urban areas. Yet despite this physical evidence, and the work of archaeologists and historians, many important aspects of the early stages of urbanization in England are still poorly understood. Not least, there are many unanswered questions concerning the processes by which the larger towns emerged as planned settlements during the pre-Conquest centuries. Whilst the commitment of the Wessex kings is recognized, questions remain concerning the participation of the Church in this process. Likewise, our understanding of the Church's influence in the later development of towns is not yet fully developed. Many intriguing questions remain concerning such issues as the founding of parish churches and their boundaries, and the extent to which the Church, as a major landowner, helped shape the evolving identity of towns and their suburbs. It is questions such as these that this volume sets out to answer. Employing a wealth of historical and archaeological evidence, two key towns - Gloucester and Worcester - are closely examined in order to build up a picture of their respective developments throughout the medieval period. Through this multi-disciplinary and comparative approach, a picture begins to emerge the Church's role in helping to shape not only the spiritual, but also the social, economic and cultural development of the urban environment.
Settlements were a distinctive aspect of late-Victorian church life in which individual philanthropic Christians were encouraged to live and work in communities amongst the poor and set an example for the underprivileged through their own actions. Often overlooked by historians, settlements are of great value in understanding the values and culture of the 19th century. Settlement missions were first conceived when Samuel Barnett, the incumbent of St. Jude's, Whitechapel, in the East End of London, sought to introduce them as a major aspect of Victorian church life. Barnett argued that settlers should be incorporated into London communities that suffered from squalor and poverty to live and work alongside the poor, to demonstrate their Christian faith and attempt to enhance social conditions from the inside. His first recruits were Oxford undergraduates and when Toynbee Hall was founded in Oxford in 1884, his radical vision of adapting Christian morality towards tackling social deprivation had begun. By the end of the Victorian era more than fifty similar institutions had been created. Whilst few settlements lasted beyond the Victorian period, by injecting Christian ethics into trade unions, local government and the community, they had a huge impact which is still felt in the way these organisations operate today.
Whether you are a beginner or already know a little about chess, let International Grandmaster and world-renowned player Nigel Short show you how to play and win "the game of kings". With this ultimate introduction to the world of chess, you can acquire the basics, improve your skills, and gain valuable tips and insight from one of the masters of the game.
Richard II is one of the most enigmatic of English kings. Shakespeare depicted him as a tragic figure, an irresponsible, cruel monarch who nevertheless rose in stature as the substance of power slipped from him. By later writers he has been variously portrayed as a half-crazed autocrat or a conventional ruler whose principal errors were the mismanagement of his nobility and disregard for the political conventions of his age. This book—the first full-length biography of Richard in more than fifty years—offers a radical reinterpretation of the king. Nigel Saul paints a picture of Richard as a highly assertive and determined ruler, one whose key aim was to exalt and dignify the crown. In Richard's view, the crown was threatened by the factiousness of the nobility and the assertiveness of the common people. The king met these challenges by exacting obedience, encouraging lofty new forms of address, and constructing an elaborate system of rule by bonds and oaths. Saul traces the sources of Richard's political ideas and finds that he was influenced by a deeply felt orthodox piety and by the ideas of the civil lawyers. He shows that, although Richard's kingship resembled that of other rulers of the period, unlike theirs, his reign ended in failure because of tactical errors and contradictions in his policies. For all that he promoted the image of a distant, all-powerful monarch, Richard II's rule was in practice characterized by faction and feud. The king was obsessed by the search for personal security: in his subjects, however, he bred only insecurity and fear. A revealing portrait of a complex and fascinating figure, the book is essential reading for anyone with an interest in the politics and culture of the English middle ages.
Eighteenth-century Europe witnessed monumental upheavals in both the Catholic and Protestant faiths and the repercussions rippled down to the churches’ religious art forms. Nigel Aston now chronicles here the intertwining of cultural and institutional turmoil during this pivotal century. The sustained popularity of religious art in the face of competition from increasingly prevalent secular artworks lies at the heart of this study. Religious art staked out new spaces of display in state institutions, palaces, and private collections, the book shows, as well as taking advantage of patronage from monarchs such as Louis XIV and George III, who funded religious art in an effort to enhance their monarchial prestige. Aston also explores the motivations and exhibition practices of private collectors and analyzes changing Catholic and Protestant attitudes toward art. The book also examines purchases made by corporate patrons such as charity hospitals and religious confraternities and considers what this reveals about the changing religiosity of the era as well. An in-depth historical study, Art and Religion in Eighteenth-Century Europe will be essential for art history and religious studies scholars alike.
An exploration of the traditional rites of auspicious building and crafting • Explains the ceremonial beginnings and Hermetic principles in the laying out of foundations not only for sacred buildings like temples but also for homes and barns • Examines the principles and ceremonies of electional astrology and details how to compute natural time, as opposed to clock time • Shares examples from ancient Egypt, Iran, India, and Europe that range from the Stone Age to the Renaissance and include secret societies When we make things--whether a building, a sacred space, or a magical object--there is a precise moment when the artifact comes into being as a separate entity. That moment in time possesses its own unique quality, and because of this, there is a right time to do something and a wrong time. And, as Nigel Pennick reveals, we have the power to select favorable moments for our creations, just as our ancestors did. Illustrating ancient principles of divination, chronomancy, and electional astrology, Pennick examines all the factors behind the ancestral art of geomancy: the auspicious creation and alignment of sacred buildings as places of power. Sharing examples from ancient Egypt, Iran, India, and Europe that range from the Stone Age to the modern day, including secret societies like the Rosicrucians and the Freemasons, he explains how many cities were constructed on specially selected sites and founded ritually at precise, predetermined moments. Looking at the traditional rites of creating places of power, Pennick explains the ceremonial beginnings and Hermetic principles in the laying out of foundations as well as the use of sacrifice in the building of many notable structures. Examining the role of sacred geometry in geomancy, Pennick explains the Hermetic meaning assigned to each direction in traditional European cultures as well as the principles of natural measures and the science of understanding lucky and unlucky days. Revealing how geomantic principles are rooted in the structure of the world and the cosmic patterns of space and time, the author shows how they transcend the ages and are just as meaningful today as they were to our ancestors.
Across a huge colourful canvas, ranging from the wilds of Scotland to Norway, Denmark and Rome, here is the story of the real MacBeth. Set aside Shakespeare's portrait: read instead of his struggle to make and save a united Scotland. In this impressively researched and vivid portrayal, Tranter belies the popular perception of a savage, murderous ambitious king. Instead, he tells of MacBeth's struggle to make and save a united Scotland; his devotion to his great love, the young Queen Gruoch; the humane laws they fought for; the great battle they were forced to fight. And the terrible price they paid.
Archbishop Sumner was a gifted academic as well as an outstanding pastor and administrator. During his tenure as Archbishop of Canterbury, his mild and statesmanlike policies guided the Church of England through a turbulent period, including the restoration of the Roman Catholic episcopal hierarchy in England, as well as the rapid expansion of the Anglican Communion throughout the world.
On 13 April 1919, General Reginald Dyer marched a squad of Indian soldiers into the Jallianwala Bagh in Amritsar, and opened fire without warning on a crowd gathered to hear political speeches. This is an account of the massacre set in the context of a biography of a man whose attitudes reflected many of the views common in the Raj.
The brutal murder of James I, King of Scots, at Perth in 1437 left his seven-year-old son to rule over a troubled kingdom. Power-hungry lords seized their chance to gain control over the boy-king James II and his realm. When young Alexander Lyon, son of the Thane of Glamis, married Agnes, the daughter of Sir William Crichton, he found himself drawn into the wider affairs of the nation. Alec was to become a close attendant and friend of the young monarch at a time when James was in sore need of protection. Alec Lyon and Agnes Crichton were to shape the story of Scotland - and that of England, too. This was the period of the Wars of the Roses, and the northern kingdom was not to remain unaffected. A thrilling tale of cunning and treachery, danger and romance from master of Scottish historical fiction Nigel Tranter.
The cathedral city of Hereford is one of the best-kept historical secrets of the Welsh Marches. Although its Anglo-Saxon development is well known from a series of classic excavations in the 1960s and ’70s, what is less widely known is that the city boasts an astonishingly well-preserved medieval plan and contains some of the earliest houses still in everyday use anywhere in England. Three leading authorities on the buildings of the English Midlands have joined forces combining detailed archaeological surveys, primary historical research, and topographical analysis to examine 24 of the most important buildings, from the great hall of the Bishop’s Palace of c.1190, to the first surviving brick town-house of c.1690. Fully illustrated with photographs, historic maps, and explanatory diagrams, the case-studies include canonical and mercantile hall-houses of the Middle Ages, mansions, commercial premises, and simple suburban dwellings of the early modern period. Owners and builders are identified from documentary sources wherever possible, from the Bishop of Hereford and the medieval cathedral canons, through civic office-holding merchant dynasties, to minor tradesmen otherwise known only for their brushes with the law.
This title was first published in 2000: Did the plan of medieval churches have any underlying symbolic meaning? This work re-opens the debate about the importance of geometry and symbolism in medieval architectural design and argues the case for attributing an intellectual meaning to the planning of abbeys and cathedrals. In challenging prevailing claims for the use of arithmetical rations in architectural design, notably those based on the square root of two, Dr Hiscock advances a perspective consisting of proportions derived from the figures of Platonic geometry - the square, the equilateral triangle and the pentagon - and provides evidence for the symbolic interpretation of these figures. The investigation further reveals whole series of geometric relationships between some of England's most celebrated Norman cathedrals, such as Norwich or Durham, together with a wide sample from the Continent, from Old St Peter's in Rome to Chartres Cathedral, and sets out a comprehensive design method in each case. Hiscock first demonstrates the proposition that the ideas of Christian Platonism, including number and geometry, remained current and were employed in the thought of the early Middle Ages. In particular, he argues that they can be associated with the leading persons in the 10th-century revival of monasticism and that they found expression in the "white mantle of churches" that spread across Western Europe at the end of the first millennium AD. The book then provides a detailed analysis of the geometric proportions of church plans between the 9th and 12th centuries in Germany, France and in England. This research seeks to demonstrate that a coherent sequence of geometric forms can be seen in thse plans, forms which correspond to the key figures of Platonic geometry as understood in the context of Christian Platonist thought. In conclusion, the author shows how the system of design proposed could be set out on site using the known working methods of medieval masons.
Half-Celt and half-Saxon, King David determined to take hold of his backward, patriarchal, strife-ridden country and, against all the odds, pushed and dragged it into the forefront of Christendom's advancing nations. This is a story of independence, single-mindedness and hard-headed leadership. But also, through the turbulent years of his reign, it is a story of devotion: to the woman he admired and loved, Queen Matilda. Set in the 12th century, this is the incredible story of one of Scotland's greatest kings: David, the monarch who made Scotland a power for the first time, told by master of Scottish historical fiction Nigel Tranter.
The first comprehensive study of its kind, this establishes Paganism as a persistent force in European history with a profound influence on modern thinking. Wide-ranging and provocative, it will challenge the academic and general reader.Europe's Pagan past captures the imagination, but what is it's historical significance?A History of Pagan Europe is the first comprehensive study of its kind, and establishes Paganism as a persistent force in European history with a profound influence on modern thinking. From the serpent goddesses of ancient Crete to modern nature worship and the restoration of the indigenous religions of Eastern Europe, this wide-ranging book offers a rewarding - often provocative - new perspective of European history.
Who was Robin Hood? Throughout history the figures of the hooded man of Sherwood forest and his band of outlaws have transfixed readers and viewers; but where does the myth come from? The story appeared out of the legend of the Green man but found its location during the reign of Richard II, the Lionheart, who was away from England fighting in the crusades. In his absence his brother John lay waste to the country. But does this tell the full story? Was Robin a bandit prince ahead of a troop of brigands? Who was the Sherrif and was he in fact the legitimate law in the land fighting vigilantes?
Sir Richard Dry was the most popular and revered figure of 19th Century Tasmania. Was he also Australia’s first gay political leader? You decide. He was extraordinarily generous, gregarious, hospitable and public spirited. Though endowed with little business sense and afflicted by gambling, he inherited considerable wealth, which he enjoyed and spread around liberally. His great passions were education, railways, self-government and opposition to the convict system. Sadly, he died just before our first railway was completed.
Lordship and Faith takes as its subject the many hundreds of parish churches built in England in the Middle Ages by the gentry, the knights and esquires, and the lords of country manors. Nigel Saul uses lordly engagement with the parish church as a way of opening up the piety and sociability of the gentry, focusing on the gentry as founders and builders of churches, worshippers in them, holders of church advowsons, and patrons and sponsors of parish communities. Saul also looks at how the gentry's interest in the parish church sat alongside their patronage of the monks and friars, and their use of private chapels in their manor houses. Lordship and Faith seeks to weave together themes in social, religious, and architectural history, examining in all its richness a subject that has hitherto been considered only in journal articles. Written in an accessible way, this volume makes a significant contribution not only to the history of the English gentry but also to the history of the rural parish church, an institution now in the forefront of medieval historical studies.
Shanghaied in San Francisco in 1868, teenage Scots sailor Jack Renton then found himself on a voyage into the heart of darkness. Escaping from his floating prison in an open whaleboat, Renton drifted for 2000 miles, only to be washed up on the shores of a Pacific island shunned by 19th-century mariners, Malaita in the Solomon Islands. There he was stripped of his clothes by headhunters and forced to 'go native' to survive. Initially a slave to their chief, Kabou, he eventually became the man's most trusted warrior and adviser. Renton's own account of his eight-year exile, published after he was rescued, remains the only authenticated account of a mental and physical ordeal that still haunts the imagination to this day. It caused a sensation at the time, though it is now clear that it airbrushed out most of the key events. Researching the Renton legend, Nigel Randell spent several years talking to the Malaitans and piecing together a very different account from Renton's sanitised version. The ultimate irony is that a man so keen to conceal his 'crimes' should have bequeathed their evidence - a necklace of 60 human teeth - to a collector who donated it to a national museum.
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