教会、土地与人民:约翰·贝克特论文

IF 0.1 Q3 HISTORY
R. Cust
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引用次数: 0

摘要

Glebe梗不再编译;停止探视及其记录;宪法法院被废除;教区登记簿经常出现明显的空白,它们的格式从1653年开始改变。因此,这些文章的一个主题是,如何利用新资料和那些在1650年代的宗教史上很少被利用的资料,来探索教会历史。亚历克斯·克雷文研究了17世纪50年代的教堂调查,这些调查在兰贝斯宫图书馆和国家档案馆的大法官文件中找到。菲奥娜·麦考尔(Fiona McCall)查看了季度会议记录,分析了治安法官是如何处理许多宗教犯罪的,比如皮尤纠纷、咒骂和遵守安息日。罗莎琳德·约翰逊(Rosalind Johnson)使用教堂管理员的描述来考虑1640年前的习俗,如节日圣餐的连续性。丽贝卡·沃伦(Rebecca Warren)从特里尔记录中分析了奥利弗·克伦威尔(Oliver Cromwell)对教会的资助,发现他不仅是“改革后英国教会历史上最强大的教会资助人”(第65页),他还提拔了大量虔诚的牧师,其中三分之二的牧师在1660年后继续在教区任职,从而帮助塑造了英格兰复辟教会的特征。如果从这十篇文章中浮现出一幅1650年代宗教的整体图景,那就是多样性,卡普在这里称之为“令人眼花缭乱的拼凑”(第14页)。在探索新的和很少使用的来源,并在模拟本地,区域,或县为基础的研究1650年代的宗教,该卷提供了灵感的区域和地方历史学家的中部地区。安德鲁·福斯特(Andrew Foster)的文章尤其如此,他有意识地向当地历史学家发出了战斗的召唤,提出了一系列问题,从教区记录(包括教区登记册和教堂管理员的账户)发生了什么,到教区神职人员和官员的命运,以及制度、礼仪和人事变化对普通教区居民造成了多大的破坏。这是一个可以在中部地区进一步探索的挑战。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Church, Land and People: Essays presented to John Beckett
glebe terriers were no longer compiled; visitation and its records ceased; consistory courts were abolished; parish registers often exhibit notable gaps, and their format was meant to change from 1653. One theme of these essays, therefore, is how new sources and those little exploited for the religious history of the 1650s, can be used to explore church history. Alex Craven examines the church surveys of the 1650s – found in Lambeth Palace Library and among the Chancery papers of the National Archives. Fiona McCall looks at quarter sessions records to analyse how the policing of many religious offences such as pew disputes, swearing, and Sabbath observance, was taken on by justices of the peace. Rosalind Johnson uses churchwardens’ accounts to consider continuities from pre-1640 customs such as festal communion. Rebecca Warren analyses Oliver Cromwell’s ecclesiastical patronage from the records of the Triers, finding that not only was he the ‘single most powerful ecclesiastical patron in the history of the post-Reformation English Church’ (p. 65), he also promoted a broad range of godly ministers, two-thirds of whom continued to serve in parishes after 1660, thereby helping to shape the character of the Restoration Church of England. If an overall picture of 1650s religion emerges from these ten essays, it is of diversity, what Capp here calls a ‘bewildering patchwork’ (p. 14). In exploring new and little-used sources, and in modelling local, regional, or countybased studies of 1650s religion, the volume offers inspiration to regional and local historians of the Midlands. That is particularly the case for Andrew Foster’s essay, a self-conscious call to arms to local historians, with a series of questions from what happened to parish records (including parish registers and churchwardens’ accounts), to the fate of parish clergy and officials, and how disruptive the institutional, liturgical, and personnel changes were for ordinary parishioners. It is a challenge that could be further explored across the Midlands.
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Midland History
Midland History HISTORY-
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