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Regino of Prüm and royal monastic conversion
Erik Goosmann and Rob Meens

another. Regino’s interest in this phenomenon may in part derive from his first-hand experience in dealing with Hugh, a member of the royal family who was relegated to a life in a monastery. Moreover, the monastic community of Prüm had a long tradition of accepting members of the royal family into their ranks – from a retiring, aged emperor to young, ambitious princes who entered the monastery for rebelling against their fathers and uncles. Many stories about these illustrious members of the community must have circulated in Prüm and perhaps some elements of Carloman

in Religious Franks

age of educational provision. Patrons from the royal family, the episcopate, nobility, gentry, and wealthy merchant communities endowed a great range of colleges, schools, chantries, and libraries. The wealthiest might endow an Oxford or Cambridge college; Lady Margaret Beaufort, mother to Henry VII, founded St John’s College and helped establish Christ’s College, Cambridge, and her step-son James Stanley (the Warden of Manchester who later became Bishop of Ely) gave generously to both foundations. Another Bishop of

in Manchester Cathedral
Living spirituality

Between 1598 and 1800, an estimated 3, 271 Catholic women left England to enter convents on the Continent. This study focuses more particularly upon those who became Benedictines in the seventeenth century, choosing exile in order to pursue their vocation for an enclosed life. Through the study of a wide variety of original manuscripts, including chronicles, death notices, clerical instructions, texts of spiritual guidance, but also the nuns’ own collections of notes, this book highlights the tensions between the contemplative ideal and the nuns’ personal experiences. Its first four chapters adopt a traditional historical approach to illustrate the tensions between theory and practice in the ideal of being dead to the world. They offer a prosopographical study of Benedictine convents in exile, and show how those houses were both cut-off and enclosed yet very much in touch with the religious and political developments at home. The next fur chapters propose a different point of entry into the history of nuns, with a study of emotions and the senses in the cloister, delving into the textual analysis of the nuns’ personal and communal documents to explore aspect of a lived spirituality, when the body, which so often hindered the spirit, at times enabled spiritual experience.

Norman Bonney

. Similarly, he argues (1995), on the basis of sixty-three in-depth interviews, that the monarchy is generally accepted and that royalty is constantly in the news, not just for big events but in relation to minutiae and gossip about the royal family. People are shown to have complex attitudes towards royalty. They are accepting of them, but they may assume a ‘cheeky’ and critical familiarity with them. They may have an undertow of anger against the ‘hangers-on’ or propose that they would rather not have, themselves, to live the life of constraint that must govern the lives

in Monarchy, religion and the state
William Sancroft and the later Stuart Church
Grant Tapsell

Table 6 show, the Restoration episcopate continued to owe an overwhelming debt to their time as royal chaplains: fifty-seven bishops out of the sixty-six with well-documented careers acted as a chaplain either to the King or to another member of the royal family.53 Certainly Sheldon gave Cosin due warning that he might not benefit from his chaplain’s presence for long: ‘if there be occasion to use him elsewhere I know you will not be too severe to us if we take him from you’.54 Although Sancroft was ordered to preach annually at court in January or February, and 199

in Chaplains in early modern England
Open Access (free)
Alison Forrestal

chap 5 22/3/04 12:53 pm Page 144 5 An uneasy alliance Despite the lamentations of seventeenth-century reformers about the inadequacies of religious belief and practice among the French population, they at least had the satisfaction of knowing that there was no real danger that protestantism would ever again challenge the privileged position of the Catholic church. Catholicism was the religion of France, of the majority of French people and of the royal family. Its clergy composed the first estate and were represented at provincial and national estates; they

in Fathers, pastors and kings
Abstract only
Carol Engelhardt Herringer

was the inverse of Elizabeth’s, arguing that the earlier queen’s perceived flaws were emphasised in order to highlight Victoria’s virtues. 44 Susan P. Casteras, ‘The wise child and her “offspring”: some changing faces of Queen Victoria’, in Homans and Munich (eds), Remaking, p. 183. 45 Casteras, ‘Wise child’, pp. 185–9. 46 Margaret Homans, ‘“To the Queen’s private apartments”: royal family portraiture and the construction of Victoria’s sovereign obedience’, Victorian Studies, 37, 1 (1993), 1–41, p. 15. 47 11 Wells later painted a larger version of the painting

in Making and remaking saints in nineteenth-century Britain
Abstract only
Martha Vandrei

were being held captive in Rome at the same time and it seemed entirely plausible, to Stillingfleet at least, that the British royal family would have encountered the Apostle to the Gentiles, who then converted them to the new faith. ‘If this Claudia were St. Paul’s Disciple, why might not she excite that Apostle to go into her Country, to plant Christianity there, as he had done with so much Success in other Places?’21 Extrapolating from this tradition, Stillingfleet, and later John Inett (1647–1717), who provided a continuation of the former’s history in Origines

in Making and remaking saints in nineteenth-century Britain
Heterodoxy and the politics of patronage
Robert G. Ingram

literally call a Royal list of Subscribers’, and he did not exaggerate.69 The final list of subscribers included six members of the royal family, dozens of the nobility and, perhaps surprisingly in Middleton’s case, more than half of the episcopal bench. Among those bishops who did not subscribe, only one (Edmund Gibson) looks likely to have done so out of conviction. Otherwise, even some of Middleton’s most inveterate critics (Thomas Sherlock and John Potter, for instance) subscribed to his Cicero project. By the spring of 1739, they and many other subscribers were

in Reformation without end
Silent and betrayed
Patricia Casey

nineteenth and early twentieth century where some of the gentry, writers and poets were either cradle Catholics or converts and were in a position to bring their intellectual rigour to the understanding of Catholicism there. Included here were John Henry Newman, Gerard Manley Hopkins, Hilaire Belloc, G. K. Chesterton and Evelyn   177 The people in the pews Waugh, along with even current members of the royal family such as the Duchess of Kent and Lord Nicholas Windsor. Indeed, for centuries the dukes of Norfolk have been Catholic. Even in the media there have been some

in Tracing the cultural legacy of Irish Catholicism