Vietnam or Thailand ? Vote for the TOP Country of the Week !

Sir Thomas More to Cromwell: Burnet's Collectanea, p. 350. Sir Thomas More to Cromwell: Burnet's Collectanea, p. 350. Ibid. More to Cromwell: Strype's Memorials, Vol. More to the King: Ellis, first series, Vol. II. p. 47 Cromwell to Fisher: Suppression of the Monasteries, p. 27, et seq. Suppression of the Monasteries, p. 27, et seq. John Fisher to the Lords in Parliament: Ellis third series, Vol.

Round the walls of the house are usually hung a lot of dingy faced, worm eaten pictures of saints, and several crucifixes, which appear to be held in great veneration. There are five monasteries of different orders, and a convent of nuns, within the walls, most of which, I believe, are but poorly endowed. All these have handsome churches attached to them; that of La Merced is very splendid.

Three days long the horrible scene continued, one day for the benefit of the Spaniards, two more for that of the Walloons and Germans. All the churches, monasteries, religious houses of every kind, were completely sacked.

In the Electoral Congress held at Muehlhausen, the Roman Catholics had demanded of the Emperor that all the archbishoprics, bishoprics, mediate and immediate, abbacies and monasteries, which, since the Diet of Augsburg, had been secularized by the Protestants, should be restored to the church, in order to indemnify them for the losses and sufferings in the war.

The Wolf in the story of "Red Riding Hood" has been likened to the days of our own "Bluff King Hal," owing to the latter's suppression of the monasteries, and Red Riding Hood herself, whom the Wolf subsequently eats, with her hood and habit, was supposed to be typical of the monastic orders. The Hindoo's version of the "Red Riding Hood" story is a pretty and fanciful one.

The so-called secular employments of business and politics, of home and school, may be conducted in a spirit of lofty consecration to the Eternal, and so carried on, may, in their way, minister to the highest welfare of humanity. The old distinction, therefore, between the secular and the sacred is pernicious and false. There are some other sacred things besides monasteries and prayers.

Who, during the invasion of the barbarians, protected the poor against their conquerors? Who, in the middle age, stood between the baron and his serfs? Who, in their monasteries, realized spiritual democracy, the nothingness of rank and wealth, the practical might of co-operation and self-sacrifice? Who delivered England from the Pope?

They rode about and saw the country full of monasteries; they saw the monasteries full of monks, whom they called priests; they saw that the people were intensely attached to their religion; they had daily evidence that Buddhism was an abiding faith in the hearts of the people. And yet, for all the assistance it was to them in the war, the Burmese might have had no faith at all.

Schools for women were unknown; indeed, there were few schools of any kind, and it was only in the monasteries that men were supposed to know how to read and write. Even kings and queens were often without these polite accomplishments, and the right of the sword had not yet been questioned.

Though England was still but a northern province of a kingdom, whose metropolis was Rouen, yet that kingdom was becoming rather top-heavy, and inclined to shift its centre of gravity northwards. So from any point of view the time is interesting. It is essentially an age of monks and of monasteries; perhaps one should say the end of the age of monastic influence.