Austin Friars Research Articles

Corrodies at the Carmelite Friary of Lynn

The corrodies described in this article are the only corrodies granted by a house of mendicant friars in England that have yet come to light. It is natural to suppose that the mendicant friaries provided in this way for some of their regular lay servants, just as houses of the endowed Orders did. But the nearest approach to an example of this kind that I have noted is the lease of a house over the gateway at the Grey Friars of London in 1440 to William ‘conciliarius’ of the convent and Elizabeth his wife in return for services, rent free for their lives; but this did not involve provision of food and drink, which was an essential part of a full corrody. There is frequent mention of seculars living in friaries whose status is not specified. Thus at Oxford we find incidental references to William Kemp, tanner, ‘living within the Austin Friars’ in 1501, and ‘Katherine Newcome, widow, living within the house of the Carmelites’ in 1527. They were probably lodgers like John Martin, who lived with his wife and son at the Grey Friars of Canterbury till his death in 1496; he perhaps had special privileges through the influence of his brother, bishop Richard Martin, O.F.M., who lived at the friary in considerable state. A good many seculars were living in friaries at the time of the Dissolution, but these were tenants who had acquired leases of houses or chambers within the precincts, not corrodiers.

The London Dutch Refugees in Search of a Home, 1553-1554

a small company set sail from Gravesend, September 17, 1553. Welcomed by the English after the death of Henry VIII as refugees from religious persecution in the Netherlands, they now, after the death of the boy king Edward and the accession of the Catholic Mary, were once more embarking on a voyage in search of a new haven and a new freedom of worship. Before they found their promised land, they were to sail through a watery wilderness and endure the bitterness of winter and the hatred of men. Whether one draws from this saga of the sixteenth century a lesson in Christian constancy or of Protestant bigotry, it stands as one of the most dramatic and heroic episodes of a colorful era. The long and lugubrious history of intolerance does not begin with the religious dissension of the sixteenth century, nor does it end with the ecclesiastical subsidence of the next. The episode described in this article will serve, with poignancy doubled and redoubled by Catholics and Protestants alike, as an example taken at a time when the ferment of modern ideas was surely and gradually, though as yet imperceptibly, forcing a new interpretation of religious truth and the rights of conscience upon the minds of men. The folk who thus sailed away in autumn were members of the Dutch church of Austin Friars in London, established under letters patent of Edward VI, July 24, 1550.1 Enjoying unprecedented freedom, they were all the more shocked by the sudden turn the accession of Mary brought to Protestantism. Representing the largest refugee community in England, this church had assumed responsibility for assistance to other groups and to their fellows still struggling against the Spaniard in the Low Countries. Several leaders of European fame were

Robert Barnes and the Burning of the Books

N Quinquagesima Sunday, February ii, I525/6, an imposing ceremony was enacted in St. Paul's Cathedral before a throng which packed the great church to its doors. The service was presided over by Cardinal Wolsey, who, with thirty-six bishops and mitered abbots, sat upon a platform especially constructed for the occasion. A solemn sermon was preached by John Fisher, Bishop of Rochester. Then followed the ceremony for which, according to traditional accounts, this tremendous affair had been organized-the public penance for heresy of Robert Barnes, prior of the Cambridge house of the Austin Friars.' About a year earlier Barnes had espoused some of the doctrines of Martin Luther and had joined himself to the little group of eager disseminators of those doctrines within the university. On Christmas Eve, I 525, from the pulpit of St. Edward's at Cambridge, Barnes had preached a sermon setting forth his new opinions. The sermon had

Austin Friars: history of the Dutch Reformed Church in London, 1550–1950. By J. Lindeboom. Translation from the Dutch by D. de Iongh. Pp. xv + 208. The Hague: Martinus Nijhoff, 1950. Guilders 9.60; cloth, Guilders 12.

Austin Friars: history of the Dutch Reformed Church in London, 1550–1950. By J. Lindeboom. Translation from the Dutch by D. de Iongh. Pp. xv + 208. The Hague: Martinus Nijhoff, 1950. Guilders 9.60; cloth, Guilders 12. - Volume 2 Issue 1

Austin Friars: History of the Dutch Reformed Church in London, 1550–1950. By J. Lindeboom. The Hague: Martinus Nijhoff, 1950. Pp. 208. Simultaneous Dutch and English editions, translated by D. de Iongh

Austin Friars: History of the Dutch Reformed Church in London, 1550–1950. By J. Lindeboom. The Hague: Martinus Nijhoff, 1950. Pp. 208. Simultaneous Dutch and English editions, translated by D. de Iongh

The Friars of the Sack

Previous articleNext article No AccessThe Friars of the SackRichard W. EmeryRichard W. Emery Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Speculum Volume 18, Number 3Jul., 1943 The journal of the Medieval Academy of America Article DOIhttps://doi.org/10.2307/2853707 Views: 10Total views on this site Citations: 6Citations are reported from Crossref Copyright 1943 The Mediaeval Academy of AmericaPDF download Crossref reports the following articles citing this article:Lauren Kancle, Janet Montgomery, Darren R. Gröcke, Anwen Caffell From field to fish: Tracking changes in diet on entry to two medieval friaries in northern England, Journal of Archaeological Science: Reports 22 (Dec 2018): 264–284.https://doi.org/10.1016/j.jasrep.2018.07.018 A. G. Rigg The Lament of the Friars of the Sack, Speculum 55, no.11 (Oct 2015): 84–90.https://doi.org/10.2307/2855712Noël Coulet Apostolat mendiant et fait urbain dans la France médiévale : L'implantation des ordres mendiants Programme-questionnaire pour une enquête, Annales. Histoire, Sciences Sociales 23, no.22 (Oct 2017): 335–352.https://doi.org/10.3406/ahess.1968.421913 Richard Kay Martin IV and the Fugitive Bishop of Bayeux, Speculum 40, no.33 (Oct 2015): 460–483.https://doi.org/10.2307/2850920 Richard W. Emery A Note on the Friars of the Sack, Speculum 35, no.44 (Oct 2015): 591–595.https://doi.org/10.2307/2846556 Richard W. Emery The Friars of the Blessed Mary and the Pied Friars, Speculum 24, no.22 (Oct 2015): 228–238.https://doi.org/10.2307/2848563

REVIEWS

Prehistoric England. By Grahame Clark Guillelmi de Ockham Opera Politica. Ed. By J. G. Sikes Sources for the Life of St. Francis. By J. R. H. Moorman The English Austin Friars in the Time of Wyclif. By Aubrey Gwynn, S. J. John Foxe and his Book. By J. F. Mozley The Life of Margaret Godolphin. By John Evelyn. Edited by Harriet Sampson Essays in Canadian History, Presented to George Mackinnon Wrong for his Eightieth Birthday. Edited by R. Flenley Early Victorian Cambridge. By D. A. Winstanley The Habsburg Monarchy. By A. T. P. Taylor

The English Austin Friars in the Time of Wyclif

The English Austin Friars in the Time of Wyclif

The English Austin Friars in the Time of Wyclif

The English Austin Friars in the Time of Wyclif

Ludovico Marracci

In the course of an examination of George Sale's translation of the Qurʼán, I was struck by certain remarks made by him in his address to the reader. He says first that, with the exception of a MS. of Baydawi's Commentary, which he borrowed from the Dutch Church in Austin Friars, he relied solely on MSS. and books in his own possession for his Moslem authorities.

Patrons of Letters in Norfolk and Suffolk, c. 1450

Lydgate's St. Edmund was written between 1434 and 1439, probably nearer the former than the latter date. Within a few years after 1439 we meet with the writings of Osbern Bokenham, a member of the house of Austin friars at Stoke Glare in the southwestern corner of Suffolk. Altho the two poets were attached by their sympathies to opposite political parties, Lydgate being a staunch Lancastrian and Bokenham an ardent Yorkist, the monk of Bury had no warmer admirer than the friar of Stoke Clare. We cannot be sure that they knew each other personally, but since they lived within less than twenty miles of each other and were both fond of society, if appears very probable. Not only does Bokenham allude again and again to Lydgate (usually coupling his name with those of Chaucer and Gower), but on one occasion he mentions a particular work of Lydgate's, the Life of Our Lady.

The Priory of Austin Friars, London

(1912). The Priory of Austin Friars, London. Journal of the British Archaeological Association: Vol. 18, No. 1, pp. 25-44.

IV.—Three Inventories: (1) The Earl of Huntingdon, 1377; (2) Brother John Randolf, 1419; (3) Sir John de Boys, 1426

Sir Guichard d'Angle, Earl of Huntingdon, was a Frenchman, who, having seen much service under the French king, transferred his allegiance to Edward III. He was appointed Marshal of Aquitaine in 1363, and served on the English side in most of the subsequent campaigns. He accompanied the Duke of Lancaster to England in 1372, when he was appointed a Knight of the Garter as successor to the eighth stall on the Sovereign's side, then vacant by the death of Sir Walter Mauny. He was taken prisoner at Rochelle in June, 1372, and was liberated by exchange in 1374. Early in 1377 he was sent to France to negotiate the marriage of Richard, then Prince of Wales, to a daughter of Charles V. of France, and it was probably on his return from this embassy that he was robbed. After the death of Edward III., on 21st June, 1377, he was appointed one of the governors of the young king, and was created Earl of Huntingdon, for life only, at the subsequent coronation. He died early in 1380 (will proved 4th April), and was buried in the church of the Austin Friars in Bread Street. Beltz gives a long account of him, from which this note is mostly taken.

Priory of austin friars, Standon

Priory of austin friars, Standon

Educational Organisation of the Mendicant Friars in England (Dominicans and Franciscans)

The absence of authentic materials will probably make it for ever impossible to recover with any degree of accuracy or fulness the history of the Mendicant Orders in England. Save for a few stray extracts embedded in other documents, all the Acts of the provincial chapters of all the four Orders in England are lost, and have been lost for centuries. It is in those Acts that one would have hoped to find the outlines of the educational organisation of the friars. In the absence of this source of information one has to rely on a few chronicles, a few letters, the general Constitutions of the Orders, the Acts of the General Chapters, the registers of the general masters, and the Acts of the provincial chapters of other provinces. But even here the Quellen are very incomplete: many have been lost; many exist only in manuscript or in very rare editions; while the manuscripts are generally difficult of access to an English student. In the present paper I have been compelled, owing to the want of materials, to omit all mention of Carmelites and Austin Friars, and to confine myself to Dominicans and Franciscans.

Austin friars church

Austin friars church Get access J. J. Search for other works by this author on: Oxford Academic Google Scholar Notes and Queries, Volume s3-X, Issue 257, 1 December 1866, Page 442, https://doi.org/10.1093/nq/s3-X.257.442e Published: 01 December 1866

XI.—On the Discovery of the Remains of the Priory of Austin Friars at Ludlow

The early history of Ludlow has been so well detailed by Mr. Eyton in his Antiquities of Shropshire, and has been so elaborately illustrated by Mr. Wright in his volume specially devoted to the subject, that I need not enlarge on its general history in endeavouring to elucidate the recently discovered remains of the Priory of Austin Friars. I cannot, however, refrain from quoting the graphic description of Churchyarde, who, writing in the reign of Queen Elizabeth, thus describes Ludlow:—The Town doth stand most part upon an hill,Built well and fair, with streets both large and wide,The houses such where strangers lodge at will,As long as there the Council liste abide.Both fine and clean the streets are all throughout,With condits cleere and wholesome water springe,And who that list to walk the Town about,Shall find therein some rare and pleasant thinge;But chiefly here the ayre so sweet you have,As in no place you can no better crave.

LI. Transit of Venus over the Sun, observed June 3, 1769, by Alexander Aubert, in Austin Friars, London, three seconds of time east of St. Paul's, with a cassegrain reflector of J. Short, having a metal of two feet focal length, and magnifying about 110 times

External contact at 7h 8' 13" mean time Internal contact at 7h 26' 45" interval 18' 32". N. B. At 7th 26' 45" Venus appeared to me in contact with the Sun, and about 6" after I saw the Sun's limb compleated.