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The social world of early modern Westminster Chapter 9 Religious life and religious politics c.1558–1640 E ARLIER chapters have charted the many long-term changes to the social and cultural life of Westminster. Many of these changes, however, were played out against a background of substantial religious change, especially during the successive Tudor ‘reformations’. The Elizabethan settlement marked the end of this series of revolutions in religious legislation, but the working out of its implications for the religious life of the area was to be a drawn

in The social world of early modern Westminster
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Conclusion The hospital movement of the thirteenth through fifteenth centuries in northern Italy provides a lens through which to view the transformation of political power, religious life, and the social agency of urban citizens of the region. Traditional definitions of poverty and need, as well as suggestions of a Christian’s responsibility to such need, no longer satisfied city-dwellers who saw a much greater demand and variety of suffering in their community than ever before. In addition, they felt vulnerable in the face of such need. Security for their

in Hospitals and charity

were also years of religious revolution, when the established church underwent substantial changes before its effective dissolution in the 1650s. Church interiors and the public liturgy were transformed, the ritual life of parishes underwent significant alteration, and puritan values were writ large in the religious life of the nation. And yet, as we have seen, Westminster was a locality with its fair share of royalists and conservatives, while being on the doorstep of government did not necessarily mean that official directives were meticulously followed. This had

in Westminster 1640–60

did not believe she was.6 Additional factors complicated the debate. As mistress of the novices, Ursula Hewick wrote in October 1624 to inform the archbishop that Cotton had told her she liked neither the abbess nor the convent, and that she prayed God not to be accepted. Although there is no record of any initial reluctance, she had come to conceive a strong dislike for the religious life, which Hewick feared would be the cause of much trouble if her profession went ahead as planned, on 10 November 1624.7 The novice was therefore put on probation, but by February

in English Benedictine nuns in exile in the seventeenth century

Premonstratensian canons to transform his castle into a religious house, and embarked upon a religious life. He was not unique in deciding to give away his property while a young man in order to found and join a monastic community; across Europe, other lords were also driven by the reforming spirit of the early twelfth century into seeking out religious houses where they could atone for the sins of the aristocratic

in Noble Society
History and context

1 Hospitals and charity: history and context The hospital movement in Europe arose out of a tradition of charity and religious life that originated in the earliest days of Christianity. The perception of who deserved charity and whose responsibility it was to provide such relief changed considerably by the twelfth century as the populations of cities grew and the ability of ecclesiastical institutions to serve them diminished. The perception of personal charity shifted from the idea of caritas to misericordia. Caritas, the term employed in the earlier Middle

in Hospitals and charity
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and governance of religious life. How and why did this custom of commendation develop throughout the early Middle Ages? How was it exercised and experienced? What did it look like and produce in practice? If the monasteries’ grand objective was freedom from outside interference, from the encroachment of secular and/​or ecclesiastical lords, then it is well worth examining the papacy’s role in achieving this outcome. If episcopal power (i.e. rights and jurisdiction) encompassed spiritual and judicial control throughout a diocese, what role did the papacy exercise

in Freedom and protection
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other; the noble household had its round of services in the chapel, and a noblewoman, if she chose, could live a religious life and remain in the world, while secular concerns inevitably impinged on life in the nunnery. There is copious evidence for women’s involvement in religion, notably in charters and wills, but also in didactic treatises, devotional literature, household accounts and episcopal visitations

in Women of the English Nobility and Gentry, 1066-1500

jealously complained of the evident appeal of the friars. 6 Fraternities, too, added to the texture of urban religious life, and further accentuated the scope for the agency and variety of lay religion. 7 Urban wills are eloquent of a creative range of both devotional and fraternal ties, forged over a lifetime as so many means to address the challenges of life in the late medieval town [ 105 ]. The collective memberships of

in Towns in medieval England

spiritual capital of their urban subjects: the same accounts reveal offerings to churches and relics in every town that Charles visited. The involvement of Burgundian rulers in the religious life of their towns was regular, frequent and varied. How this involvement is best characterised may be debated. 2 At one level it seems

in Court and civic society in the Burgundian Low Countries c.1420–1530