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This prize-winning account of the pre-Reformation church recreates lay people’s experience of religion, showing that late-medieval Catholicism was neither decadent nor decayed, but a strong and vigorous tradition. For this edition, Duffy has written a new introduction reflecting on recent developments in our understanding of the period. “A mighty and momentous book: a book to be read and re-read, pondered and revered; a subtle, profound book written with passion and eloquence, and with masterly control.”—J. J. Scarisbrick, The Tablet “Revisionist history at its most imaginative and exciting. . . . [An] astonishing and magnificent piece of work.”—Edward T. Oakes, Commonweal “A magnificent scholarly achievement, a compelling read, and not a page too long to defend a thesis which will provoke passionate debate.”—Patricia Morison, Financial Times “Deeply imaginative, movingly written, and splendidly illustrated.”—Maurice Keen, New York Review of Books Winner of the Longman-History Today Book of the Year Award
The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.
Henry VIII fought many wars, against the French and Scots, against rebels in England and the Gaelic lords of Ireland, even against his traditional allies in the Low Countries. But how much did these wars really affect his subjects? And what role did Henry's reign play in the long-term transformation of England's military capabilities? The English People at War in the Age of Henry VIII searches for the answers to these questions in parish and borough account books, wills and memoirs, buildings and paintings, letters from Henry's captains, and the notes readers wrote in their printed history books. It looks back from Henry's reign to that of his grandfather, Edward IV, who in 1475 invaded France in the afterglow of the Hundred Years War, and forwards to that of Henry's daughter Elizabeth, who was trying by the 1570s to shape a trained militia and a powerful navy to defend England in a Europe increasingly polarised by religion. War, it shows, marked Henry's England at every turn: in the news and prophecies people discussed, in the money towns and villages spent on armour, guns, fortifications, and warning beacons, in the way noblemen used their power. War disturbed economic life, made men buy weapons and learn how to use them, and shaped people's attitudes to the king and to national history. War mobilised a high proportion of the English population and conditioned their relationships with the French and Scots, the Welsh and the Irish. War should be recognised as one of the defining features of life in the England of Henry VIII.
There was immense social and economic upheaval between the Black Death and the English Reformation, and contemporary writers often blamed this upheaval on immorality, singling out women's behavior for particular censure. Late medieval moral treatises and sermons increasingly connected good behavior for women with Christianity, and their failure to conform to sin. Katherine L. French argues, however, that medieval laywomen both coped with the chaotic changes following the plague and justified their own changing behavior by participating in local religion. Through active engagement in the parish church, the basic unit of public worship, women promoted and validated their own interests and responsibilities. Scholarship on medieval women's religious experiences has focused primarily on elite women, nuns, and mystics who either were literate enough to leave written records of their religious ideas and behavior or had access to literate men who did this for them. Most women, however, were not literate, were not members of religious orders, and did not have private confessors. As The Good Women of the Parish shows, the great majority of women practiced their religion in a parish church. By looking at women's contributions to parish maintenance, the ways they shaped the liturgy and church seating arrangements, and their increasing opportunities for collective action in all-women's groups, the book argues that gendered behavior was central to parish life and that women's parish activities gave them increasing visibility and even, on occasion, authority. In the face of demands for silence, modesty, and passivity, women of every social status used religious practices as an important source of self-expression, creativity, and agency.
A 'grass roots' cultural history of the English parish from the earliest times to Queen Victoria.