By N. J. G. Pounds
Such a lot writings on church historical past were involved commonly with church hierarchy, and with theology, liturgy and canon legislation. This booklet seems on the church ''from below,'' from the bottom stratum of its organization--the parish--in which the church construction is noticeable because the parishioners' handiwork, and as a mirrored image of neighborhood pop culture. The booklet discusses in flip the starting place and improvement of parishes, their functionality, and the church textile that embodied the aspirations of parishioners.
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Extra info for A History of the English Parish: The Culture of Religion from Augustine to Victoria
This is unlikely to have been an isolated survival. 45 Those built within the ramparts may only have been reusing Roman foundations and masonry, but there is always the possibility that those outside the walls may have marked the sites of Roman cemeteries or even have been the successors to cemetery chapels. The church of St Alban’s is a case in point. 47 Other instances of a medieval church built outside but close both to the perimeter of a Roman town and also to an early burial ground are Great Chesterford (Ess), St Andrew’s, Ilchester (Som)48 and St Mary de Lode in Gloucester.
Most were associated with estates that had been held by the king and were, furthermore, sited close to royal seats. This alone would suggest that they had been established with the acquiescence if not the active support of the secular authority. A second feature of minster churches is that most of them have retained into modern times parishes of unusually large size. Lastly, each had a variable number of dependent churches, some of which have survived as parish churches owing symbolic tribute to their mother-churches.
Nevertheless, the ﬁnal stage in this process was the creation of a system – and here the word can be used stricto sensu – of independent parishes, each with a priest who received tithe and oblations and discharged his sacramental duties for the welfare of his parishioners. This was the ideal envisaged by the reformed papacy and embodied in the twelfth-century Decretals of Gratian. But it remained an ideal. Despite the eﬀorts, sometimes strenuous, sometimes casual, of the episcopacy, the canons of the church, in so far as they related to the structure of parishes and the cure of souls, received only a grudging acceptance.
A History of the English Parish: The Culture of Religion from Augustine to Victoria by N. J. G. Pounds