Abbot, meaning father, is an ecclesiastical title given to the male head of a monastery in various traditions, including Christianity. The office may also be given as an honorary title to a clergyman who is not the head of a monastery. The female equivalent is abbess.
The title had its origin in the monasteries of Egypt and Syria, spread through the eastern Mediterranean, and soon became accepted generally in all languages as the designation of the head of a monastery. The word is derived from the Aramaic av meaning "father" or abba, meaning "my father". In the Septuagint, it was written as "abbas". At first it was employed as a respectful title for any monk, but it was soon restricted by canon law to certain priestly superiors. At times it was applied to various priests, e.g. at the court of the Frankish monarchy the Abbas palatinus ("of the palace"') and Abbas castrensis ("of the camp") were chaplains to the Merovingian and Carolingian sovereigns’ court and army respectively. The title abbot came into fairly general use in western monastic orders whose members include priests.
An abbot (from Old English abbod, abbad, from Latin abbas (“father”), from Ancient Greek ἀββᾶς (abbas), from Aramaic ܐܒܐ/אבא (’abbā, “father”); confer German Abt; French abbé) is the head and chief governor of a community of monks, called also in the East hegumen or archimandrite. The English version for a female monastic head is abbess.
In Egypt, the first home of monasticism, the jurisdiction of the abbot, or archimandrite, was but loosely defined. Sometimes he ruled over only one community, sometimes over several, each of which had its own abbot as well. Saint John Cassian speaks of an abbot of the Thebaid who had 500 monks under him. By the Rule of St Benedict, which, until the Cluniac reforms, was the norm in the West, the abbot has jurisdiction over only one community. The rule, as was inevitable, was subject to frequent violations; but it was not until the foundation of the Cluniac Order that the idea of a supreme abbot, exercising jurisdiction over all the houses of an order, was definitely recognised.
Monks, as a rule, were laymen, nor at the outset was the abbot any exception. For the reception of the sacraments, and for other religious offices, the abbot and his monks were commanded to attend the nearest church. This rule proved inconvenient when a monastery was situated in a desert or at a distance from a city, and necessity compelled the ordination of some monks. This innovation was not introduced without a struggle, ecclesiastical dignity being regarded as inconsistent with the higher spiritual life, but, before the close of the 5th century, at least in the East, abbots seem almost universally to have become deacons, if not priests. The change spread more slowly in the West, where the office of abbot was commonly filled by laymen till the end of the 7th century. The ecclesiastical leadership exercised by abbots despite their frequent lay status is proved by their attendance and votes at ecclesiastical councils. Thus at the first Council of Constantinople, AD 448, 23 archimandrites or abbots sign, with 30 bishops.
Abbots used to be subject to episcopal jurisdiction, and continued generally so, in fact, in the West till the 11th century. The Code of Justinian (lib. i. tit. iii. de Ep. leg. xl.) expressly subordinates the abbot to episcopal oversight. The first case recorded of the partial exemption of an abbot from episcopal control is that of Faustus, abbot of Lerins, at the council of Arles, AD 456; but the exorbitant claims and exactions of bishops, to which this repugnance to episcopal control is to be traced, far more than to the arrogance of abbots, rendered it increasingly frequent, and, in the 6th century, the practice of exempting religious houses partly or altogether from episcopal control, and making them responsible to the pope alone, received an impulse from Pope Gregory the Great. These exceptions, introduced with a good object, had grown into a widespread evil by the 12th century, virtually creating an imperium in imperio, and depriving the bishop of all authority over the chief centres of influence in his diocese.
In the 12th century, the abbots of Fulda claimed precedence of the archbishop of Cologne. Abbots more and more assumed almost episcopal state, and in defiance of the prohibition of early councils and the protests of St Bernard and others, adopted the episcopal insignia of mitre, ring, gloves and sandals.
It has been maintained that the right to wear mitres was sometimes granted by the popes to abbots before the 11th century, but the documents on which this claim is based are not genuine (J. Braun, Liturgische Gewandung, p. 453). The first undoubted instance is the bull by which Alexander II in 1063 granted the use of the mitre to Egelsinus, abbot of the monastery of St Augustine at Canterbury. The mitred abbots in England were those of Abingdon, St Alban's, Bardney, Battle, Bury St Edmunds, St Augustine's Canterbury, Colchester, Croyland, Evesham, Glastonbury, Gloucester, St Benet's Hulme, Hyde, Malmesbury, Peterborough, Ramsey, Reading, Selby, Shrewsbury, Tavistock, Thorney, Westminster, Winchcombe, and St Mary's York. Of these the precedence was yielded to the abbot of Glastonbury, until in AD 1154 Adrian IV (Nicholas Breakspear) granted it to the abbot of St Alban's, in which monastery he had been brought up. Next after the abbot of St Alban's ranked the abbot of Westminster and then Ramsey. Elsewhere, the mitred abbots that sat in the Estates of Scotland were of Arbroath, Cambuskenneth, Coupar Angus, Dunfermline, Holyrood, Iona, Kelso, Kilwinning, Kinloss, Lindores, Paisley, Melrose, Scone, St Andrews Priory and Sweetheart. To distinguish abbots from bishops, it was ordained that their mitre should be made of less costly materials, and should not be ornamented with gold, a rule which was soon entirely disregarded, and that the crook of their pastoral staff (the crosier) should turn inwards instead of outwards, indicating that their jurisdiction was limited to their own house.
The adoption of certain episcopal insignia (pontificalia) by abbots was followed by an encroachment on episcopal functions, which had to be specially but ineffectually guarded against by the Lateran council, AD 1123. In the East abbots, if in priests' orders and with the consent of the bishop, were, as we have seen, permitted by the second Nicene council, AD 787, to confer the tonsure and admit to the order of reader; but gradually abbots, in the West also, advanced higher claims, until we find them in AD 1489 permitted by Innocent IV to confer both the subdiaconate and diaconate. Of course, they always and everywhere had the power of admitting their own monks and vesting them with the religious habit.
The power of the abbot was paternal but absolute, limited, however, by the canon law. One of the main goals of monasticism was the purgation of self and selfishness, and obedience was seen as a path to that perfection. It was sacred duty to execute the abbot's orders, and even to act without his orders was sometimes considered a transgression. Examples among the Egyptian monks of this submission to the commands of the superiors, exalted into a virtue by those who regarded the entire crushing of the individual will as a goal, are detailed by Cassian and others, e.g. a monk watering a dry stick, day after day, for months, or endeavoring to remove a huge rock immensely exceeding his powers.
When a vacancy occurred, the bishop of the diocese chose the abbot out of the monks of the convent, but the right of election was transferred by jurisdiction to the monks themselves, reserving to the bishop the confirmation of the election and the benediction of the new abbot. In abbeys exempt from the (arch)bishop's diocesan jurisdiction, the confirmation and benediction had to be conferred by the pope in person, the house being taxed with the expenses of the new abbot's journey to Rome. It was necessary that an abbot should be at least 30 years of age, of legitimate birth, a monk of the house for at least 10 years, unless it furnished no suitable candidate, when a liberty was allowed of electing from another convent, well instructed himself, and able to instruct others, one also who had learned how to command by having practised obedience. In some exceptional cases an abbot was allowed to name his own successor. Cassian speaks of an abbot in Egypt doing this; and in later times we have another example in the case of St Bruno. Popes and sovereigns gradually encroached on the rights of the monks, until in Italy the pope had usurped the nomination of all abbots, and the king in France, with the exception of Cluny, Premontré and other houses, chiefs of their order. The election was for life, unless the abbot was canonically deprived by the chiefs of his order, or when he was directly subject to them, by the pope or the bishop, and also in England it was for a term of 8–12 years.
The ceremony of the formal admission of a Benedictine abbot in medieval times is thus prescribed by the consuetudinary of Abingdon. The newly elected abbot was to put off his shoes at the door of the church, and proceed barefoot to meet the members of the house advancing in a procession. After proceeding up the nave, he was to kneel and pray at the topmost step of the entrance of the choir, into which he was to be introduced by the bishop or his commissary, and placed in his stall. The monks, then kneeling, gave him the kiss of peace on the hand, and rising, on the mouth, the abbot holding his staff of office. He then put on his shoes in the vestry, and a chapter was held, and the bishop or his delegate preached a suitable sermon.
Before the late modern era, the abbot was treated with the utmost reverence by the brethren of his house. When he appeared either in church or chapter all present rose and bowed. His letters were received kneeling, as were those of the pope and the king. No monk might sit in his presence, or leave it without his permission, reflecting the hierarchical etiquette of families and society. The highest place was assigned to him, both in church and at table. In the East he was commanded to eat with the other monks. In the West the Rule of St Benedict appointed him a separate table, at which he might entertain guests and strangers. Because this permission opened the door to luxurious living, Synods of Aachen (816–819), decreed that the abbot should dine in the refectory, and be content with the ordinary fare of the monks, unless he had to entertain a guest. These ordinances proved, however, generally ineffectual to secure strictness of diet, and contemporaneous literature abounds with satirical remarks and complaints concerning the inordinate extravagance of the tables of the abbots. When the abbot condescended to dine in the refectory, his chaplains waited upon him with the dishes, a servant, if necessary, assisting them. When abbots dined in their own private hall, the Rule of St Benedict charged them to invite their monks to their table, provided there was room, on which occasions the guests were to abstain from quarrels, slanderous talk and idle gossiping.
The ordinary attire of the abbot was according to rule to be the same as that of the monks. But by the 10th century the rule was commonly set aside, and we find frequent complaints of abbots dressing in silk, and adopting sumptuous attire. Some even laid aside the monastic habit altogether, and assumed a secular dress. With the increase of wealth and power, abbots had lost much of their special religious character, and become great lords, chiefly distinguished from lay lords by celibacy. Thus we hear of abbots going out to hunt, with their men carrying bows and arrows; keeping horses, dogs and huntsmen; and special mention is made of an abbot of Leicester, c. 1360, who was the most skilled of all the nobility in hare hunting. In magnificence of equipage and retinue the abbots vied with the first nobles of the realm. They rode on mules with gilded bridles, rich saddles and housings, carrying hawks on their wrist, followed by an immense train of attendants. The bells of the churches were rung as they passed. They associated on equal terms with laymen of the highest distinction, and shared all their pleasures and pursuits. This rank and power was, however, often used most beneficially. For instance, we read of Richard Whiting, the last abbot of Glastonbury, judicially murdered by Henry VIII, that his house was a kind of well-ordered court, where as many as 300 sons of noblemen and gentlemen, who had been sent to him for virtuous education, had been brought up, besides others of a lesser rank, whom he fitted for the universities. His table, attendance and officers were an honour to the nation. He would entertain as many as 500 persons of rank at one time, besides relieving the poor of the vicinity twice a week. He had his country houses and fisheries, and when he travelled to attend parliament his retinue amounted to upwards of 100 persons. The abbots of Cluny and Vendôme were, by virtue of their office, cardinals of the Roman church.
In the process of time, the title abbot was extended to clerics who had no connection with the monastic system, as to the principal of a body of parochial clergy; and under the Carolingians to the chief chaplain of the king, Abbas Curiae, or military chaplain of the emperor, Abbas Castrensis. It even came to be adopted by purely secular officials. Thus the chief magistrate of the republic at Genoa was called Abbas Populi.
Lay abbots (M. Lat. defensores, abbacomites, abbates laici, abbates milites, abbates saeculares or irreligiosi, abbatiarii, or sometimes simply abbates) were the outcome of the growth of the feudal system from the 8th century onwards. The practice of commendation, by which—to meet a contemporary emergency—the revenues of the community were handed over to a lay lord, in return for his protection, early suggested to the emperors and kings the expedient of rewarding their warriors with rich abbeys held in commendam.
During the Carolingian epoch, the custom grew up of granting these as regular heritable fiefs or benefices, and by the 10th century, before the great Cluniac reform, the system was firmly established. Even the abbey of St Denis was held in commendam by Hugh Capet. The example of the kings was followed by the feudal nobles, sometimes by making a temporary concession permanent, sometimes without any form of commendation whatever. In England the abuse was rife in the 8th century, as may be gathered from the acts of the council of Cloveshoe. These lay abbacies were not merely a question of overlordship, but implied the concentration in lay hands of all the rights, immunities and jurisdiction of the foundations, i.e. the more or less complete secularization of spiritual institutions. The lay abbot took his recognized rank in the feudal hierarchy, and was free to dispose of his fief as in the case of any other. The enfeoffment of abbeys differed in form and degree. Sometimes the monks were directly subject to the lay abbot; sometimes he appointed a substitute to perform the spiritual functions, known usually as dean (decanus), but also as abbot (abbas legitimas, monasticus, regularis).
When the great reform of the 11th century had put an end to the direct jurisdiction of the lay abbots, the honorary title of abbot continued to be held by certain of the great feudal families, as late as the 13th century and later, with the head of the community retaining the title of dean. The connection of the lesser lay abbots with the abbeys, especially in the south of France, lasted longer; and certain feudal families retained the title of abbes chevaliers (abbates milltes) for centuries, together with certain rights over the abbey lands or revenues. The abuse was not confined to the West. John, patriarch of Antioch, at the beginning of the 12th Century, informs us that in his time most monasteries had been handed over to laymen, bencficiarii, for life, or for part of their lives, by the emperors.
Giraldus Cambrensis reported (Itinerary, ii.iv) the common customs of lay abbots in the late 12th-century Church of Wales:
for a bad custom has prevailed amongst the clergy, of appointing the most powerful people of a parish stewards, or, rather, patrons, of their churches; who, in process of time, from a desire of gain, have usurped the whole right, appropriating to their own use the possession of all the lands, leaving only to the clergy the altars, with their tenths and oblations, and assigning even these to their sons and relations in the church. Such defenders, or rather destroyers, of the church, have caused themselves to be called abbots, and presumed to attribute to themselves a title, as well as estates, to which they have no just claim.
In conventual cathedrals, where the bishop occupied the place of the abbot, the functions usually devolving on the superior of the monastery were performed by a prior.
In the Roman Catholic Church, abbots continue to be elected by the monks of an abbey to lead them as their religious superior in those orders and monasteries that make use of the term (some orders of monks, as the Carthusians for instance, have no abbots, only priors). A monastery must have been granted the status of an abbey by the pope, and such monasteries are normally raised to this level after showing a degree of stability—a certain number of monks in vows, a certain number of years of establishment, a certain firmness to the foundation in economic, vocational and legal aspects. Prior to this, the monastery would be a mere priory, headed by a prior who acts as superior but without the same degree of legal authority that an abbot has.
The abbot is chosen by the monks from among the fully professed monks. Once chosen, he must request blessing: the blessing of an abbot is celebrated by the bishop in whose diocese the monastery is or, with his permission, another abbot or bishop. The ceremony of such a blessing is similar in some aspects to the consecration of a bishop, with the new abbot being presented with the mitre, the ring, and the crosier as symbols of office and receiving the laying on of hands and blessing from the celebrant. Though the ceremony installs the new abbot into a position of legal authority, it does not confer further sacramental authority- it is not a further degree of Holy Orders (although some abbots have been ordained to the episcopacy).
Once he has received this blessing, the abbot not only becomes father of his monks in a spiritual sense, but their major superior under canon law, and has the additional authority to confer the ministries of acolyte and lector (formerly, he could confer the minor orders, which are not sacraments, that these ministries have replaced). The abbey is a species of "exempt religious" in that it is, for the most part, answerable to the pope, or to the abbot primate, rather than to the local bishop.
The abbot wears the same habit as his fellow monks, though by tradition he adds to it a pectoral cross.
Territorial abbots follow all of the above, but in addition must receive a mandate of authority from the pope over the territory around the monastery for which they are responsible.
In some monastic families, there is a hierarchy of precedence or authority among abbots. In some cases, this is the result of an abbey being considered the "mother" of several "daughter" abbeys founded as dependent priories of the "mother." In other cases, abbeys have affiliated in networks known as "congregations." Some monastic families recognize one abbey as the motherhouse of the entire order.
The title abbé (French; Ital. abate), as commonly used in the Catholic Church on the European continent, is the equivalent of the English "Father" (parallel etymology), being loosely applied to all who have received the tonsure. This use of the title is said to have originated in the right conceded to the king of France, by the concordat between Pope Leo X and Francis I (1516), to appoint abbés commendataires to most of the abbeys in France. The expectation of obtaining these sinecures drew young men towards the church in considerable numbers, and the class of abbés so formed—abbés de cour they were sometimes called, and sometimes (ironically) abbés de sainte espérance, (abbés of holy hope; or the jeu de mots, of St. Hope)—came to hold a recognized position. The connection many of them had with the church was of the slenderest kind, consisting mainly in adopting the title of abbé, after a remarkably moderate course of theological study, practising celibacy and wearing a distinctive dress—a short dark-violet coat with narrow collar. Being men of presumed learning and undoubted leisure, many of the class found admission to the houses of the French nobility as tutors or advisers. Nearly every great family had its abbé. The class did not survive the Revolution; but the courtesy title of abbé, having long lost all connection in people's minds with any special ecclesiastical function, remained as a convenient general term applicable to any clergyman.
In the Eastern Orthodox and Eastern Catholic Churches, the abbot is referred to as the hegumen. The Superior of a convent of nuns is called the Hēguménē. The title of archimandrite (literally the head of the enclosure) used to mean something similar.
In the East, the principle set forth in the Corpus Juris Civilis still applies, whereby most abbots are immediately subject to the local bishop. Those monasteries which enjoy the status of being stauropegiac will be subject only to a primate or his Synod of Bishops and not the local bishop.
Although currently in the Western Church the title "abbot" is given only abbots of monasteries, the title archimandrite is given to "monastics" (i.e., celibate) priests in the East, even when not attached to a monastery, as an honor for service, similar to the title of monsignor in the Western/Latin Rite of the Catholic Church. In the Orthodox Church, only monastics are permitted to be elevated to the rank of archimandrite. Married priests are elevated to the parallel rank of Archpriest or Protopresbyter. Normally there are no celibate priests who are not monastics in the Orthodox Church, with the exception of married priests who have been widowed. Since the time of Catherine II the ranks of Abbot and Archimandrite have been given as honorary titles in the Russian Church, and may be given to any monastic, even if he does not in fact serve as the superior of a monastery. In Greek practice the title or function of Abbot corresponds to a person who serves as the head of a monastery, although the title of the Archimandrite may be given to any celibate priest who could serve as the head of a monastery.
In the German Evangelical Church, the German title of Abt (abbot) is sometimes bestowed, like the French abbé, as an honorary distinction, and survives to designate the heads of some monasteries converted at the Reformation into collegiate foundations. Of these the most noteworthy is Loccum Abbey in Hanover, founded as a Cistercian house in 1163 by Count Wilbrand of Hallermund, and reformed in 1593. The abbot of Loccum, who still carries a pastoral staff, takes precedence over all the clergy of Hanover, and was ex officio a member of the consistory of the kingdom. The governing body of the abbey consists of the abbot, prior and the "convent" of Stiftsherren (canons).
In the Church of England, the Bishop of Norwich, by royal decree given by Henry VIII, also holds the honorary title of "Abbot of St. Benet." This title hails back to England's separation from the See of Rome, when King Henry, as supreme head of the newly independent church, took over all of the monasteries, mainly for their possessions, except for St. Benet, which he spared because the abbot and his monks possessed no wealth, and lived like simple beggars, deposing the incumbent Bishop of Norwich and seating the abbot in his place, thus the dual title still held to this day.
Additionally, at the enthronement of the Archbishop of Canterbury, there is a threefold enthronement, once in the throne the chancel as the diocesan bishop of Canterbury, once in the Chair of St. Augustine as the Primate of All England, and then once in the chapter-house as Titular Abbot of Canterbury.
There are several Benedictine abbeys throughout the Anglican Communion. Most of them have mitred abbots.
"The Abbot" is one of the archetypes traditionally illustrated in scenes of Danse Macabre.
During the years 1106–1107 AD, Daniel, a Russian Orthodox abbot, made a pilgrimage to the Holy Land and recorded his experiences. His diary was much-read throughout Russia, and at least seventy-five manuscript copies survive. Saint Joseph, Abbot of Volokolamsk, Russia (1439–1515), wrote a number of influential works against heresy, and about monastic and liturgical discipline, and Christian philanthropy.
In the Tales of Redwall series, the creatures of Redwall are led by an abbot or abbess. These "abbots" are appointed by the brothers and sisters of Redwall to serve as a superior and provide paternal care, much like real abbots.
The Abbey of Saint Gall (German: Abtei St. Gallen) is a dissolved abbey (747–1805) in a Roman Catholic religious complex in the city of St. Gallen in Switzerland. The Carolingian-era monastery has existed since 719 and became an independent principality between 9th and 13th centuries, and was for many centuries one of the chief Benedictine abbeys in Europe. It was founded by Saint Othmar on the spot where Saint Gall had erected his hermitage. The library at the Abbey is one of the richest medieval libraries in the world. The city of St. Gallen originated as an adjoining settlement of the abbey. Following the secularization of the abbey around 1800 the former Abbey church became a Cathedral in 1848. Since 1983 the whole remaining abbey precinct has been a UNESCO World Heritage Site.Abbot Pass
Abbot Pass lies between Mount Lefroy and Mount Victoria, in the divide between the valleys of Lake O'Hara and Lake Louise. It was named for Philip Stanley Abbot who died in 1896 in an attempt to climb Mount Lefroy with Charles Fay, Charles Thompson, and George T. Little.Abbot Pass has a stone hut, built in 1922 by Swiss guides working for the Canadian Pacific Railway, now maintained by the Alpine Club of Canada.Abbot Pass hut
The Abbot Pass hut is an alpine hut located at an altitude of 2925 metres (9,598 feet) in Abbot Pass in the Rocky Mountains in Alberta, Canada. It is nestled between Mount Victoria and Mount Lefroy, straddling the continental divide, which, in this region, defines the boundary between Banff National Park in Alberta and Yoho National Park in British Columbia. While close to the border, the hut lies entirely in Banff National Park, and is the second-highest permanently habitable structure in Canada (after the Neil Colgan Hut). The hut is maintained by the Alpine Club of Canada.It was closed temporarily in the summer of 2018 pending a geotechnical evaluation of the slope which underlies the structure, after a hiker noticed erosion on its eastern side.Abbott and Costello
Abbott and Costello were an American comedy duo composed of Bud Abbott and Lou Costello, whose work on radio and in film and television made them the most popular comedy team of the 1940s and early 1950s. Their patter routine "Who's on First?" is one of the best-known comedy routines of all time in the world, and set the framework for many of their best-known comedy bits.Anthony the Great
Saint Anthony or Antony (Greek: Ἀντώνιος Antṓnios; Latin: Antonius; Coptic: Ⲁⲃⲃⲁ Ⲁⲛⲧⲱⲛⲓ, lit. ''Avva Antoni'') (12 January 251 (reputedly) – 17 January 356), was a Christian monk from Egypt, revered since his death as a saint. He is distinguished from other saints named Anthony such as Anthony of Padua, by various epithets of his own: Anthony the Great, Anthony of Egypt, Antony the Abbot, Anthony of the Desert, Anthony the Anchorite, and Anthony of Thebes. For his importance among the Desert Fathers and to all later Christian monasticism, he is also known as the Father of All Monks. His feast day is celebrated on 17 January among the Orthodox and Roman Catholic churches and on Tobi 22 in the Coptic calendar used by the Coptic Church.
The biography of Anthony's life by Athanasius of Alexandria helped to spread the concept of Christian monasticism, particularly in Western Europe via its Latin translations. He is often erroneously considered the first Christian monk, but as his biography and other sources make clear, there were many ascetics before him. Anthony was, however, the first to go into the wilderness (about AD 270), which seems to have contributed to his renown. Accounts of Anthony enduring supernatural temptation during his sojourn in the Eastern Desert of Egypt inspired the often-repeated subject of the temptation of St. Anthony in Western art and literature.
Anthony is appealed to against infectious diseases, particularly skin diseases. In the past, many such afflictions, including ergotism, erysipelas, and shingles, were referred to as St. Anthony's fire.Congregation (Catholic)
In the Roman Catholic Church, the term "congregation" is used not only in the senses that it has in other contexts (to indicate, for instance, a gathering for worship or some other purpose), but also to mean specifically either a type of department of the Roman Curia, or a type of religious institute, or certain organized groups of Augustinian, Benedictine, and Cistercian houses.Diane Abbott
Diane Julie Abbott (born 27 September 1953) is a British politician who has served as the Member of Parliament (MP) for Hackney North and Stoke Newington since 1987. She was the country's first black MP as well as the longest serving black MP in the House of Commons. As a member of the Labour Party, she has held various positions in successive Labour Shadow Cabinets, and since 2016 has been Shadow Home Secretary.
Born in Paddington, London to a working-class British Jamaican family, Abbott studied History at Newnham College, Cambridge University. She worked in the civil service and as a reporter for Thames Television and TV-am before becoming a press officer for the Greater London Council. Joining Labour, she was elected to Westminster City Council in 1982 and then as an MP in 1987. She would be re-elected in the 1992, 1997, 2001, 2005, 2010, 2015, and 2017 general elections, although she received a great deal of sexist and racist harassment, including death threats. Critical of Tony Blair's New Labour project which pushed the party to the centre during the 1990s, in the House of Commons she voted against several Blairite policies, including the launching of the Iraq War and the proposed introduction of ID cards. She stood for Labour Party leader on a leftist platform in 2010, although lost to Ed Miliband, who appointed her Shadow Minister for Public Health.
Abbott supported Jeremy Corbyn's bid to become Labour leader in 2015. After he succeeded, she became Shadow Secretary of State for International Development, then Shadow Health Secretary, and eventually Shadow Home Secretary. As a key Corbyn ally, she supported his leftward push in the party. She unsuccessfully attempted to be the Labour candidate for the 2016 London mayoral election, and backed the unsuccessful Britain Stronger in Europe campaign to retain UK membership of the European Union.
She contributes to The Guardian and The Independent.George Abbot (bishop)
George Abbot (29 October 1562 – 4 August 1633) was an English divine who was Archbishop of Canterbury from 1611 to 1633. He also served as the fourth Chancellor of Trinity College, Dublin, from 1612 to 1633.
The Chambers Biographical Dictionary describes him as "[a] sincere but narrow-minded Calvinist". Among his five brothers, Robert became Bishop of Salisbury and Maurice became Lord Mayor of London. He was a translator of the King James Version.Mitre
The mitre (British English) (; Greek: μίτρα, "headband" or "turban") or miter (American English; see spelling differences), is a type of headgear now known as the traditional, ceremonial head-dress of bishops and certain abbots in traditional Christianity. Mitres are worn in the Orthodox Church, Roman Catholic Church, as well as in the Anglican Communion, some Lutheran churches, and also bishops and certain other clergy in the Eastern Catholic Churches and the Oriental Orthodox Churches. The Metropolitan of the Malankara Mar Thoma Syrian Church also wears a mitre during important ceremonies such as the Episcopal Consecration.Monte Cassino
Monte Cassino (sometimes written Montecassino) is a rocky hill about 130 kilometres (81 mi) southeast of Rome, in the Latin Valley, Italy, 2 kilometres (1.2 mi) to the west of the town of Cassino and 520 m (1,706.04 ft) altitude. Site of the Roman town of Casinum, it is best known for its abbey, the first house of the Benedictine Order, having been established by Benedict of Nursia himself around 529. It was for the community of Monte Cassino that the Rule of Saint Benedict was composed.
The first monastery on Monte Cassino was sacked by the invading Lombards around 570 and abandoned. Of the first monastery almost nothing is known. The second monastery was established by Petronax of Brescia around 718, at the suggestion of Pope Gregory II and with the support of the Lombard Duke Romuald II of Benevento. It was directly subject to the pope and many monasteries in Italy were under its authority. In 883 the monastery was sacked by Saracens and abandoned again. The community of monks resided first at Teano and then from 914 at Capua before the monastery was rebuilt in 949. During the period of exile, the Cluniac Reforms were introduced into the community.
The 11th and 12th centuries were the abbey's golden age. It acquired a large secular territory around Monte Cassino, the so-called Terra Sancti Benedicti ("Land of Saint Benedict"), which it heavily fortified with castles. It maintained good relations with the Eastern Church, even receiving patronage from Byzantine emperors. It encouraged fine art and craftsmanship by employing Byzantine and even Saracen artisans. In 1057, Pope Victor II recognised the abbot of Monte Cassino as having precedence over all other abbots. Many monks rose to become bishops and cardinals, and three popes were drawn from the abbey: Stephen IX (1057–58), Victor III (1086–87) and Gelasius II (1118–19). During this period the monastery's chronicle was written by two of its own, Cardinal Leo of Ostia and Peter the Deacon (who also compiled the cartulary).
By the 13th century, the monastery's decline had set in. In 1239, the Emperor Frederick II garrisoned troops in it during his war with the Papacy. In 1322, Pope John XXII elevated the abbey into a bishopric but this was suppressed in 1367. The buildings were destroyed by an earthquake in 1349, and in 1369 Pope Urban V demanded a contribution from all Benedictine monasteries to fund the rebuilding. In 1454 the abbey was placed in commendam and in 1504 was made subject to the Abbey of Santa Giustina in Padua.
In 1799, Monte Cassino was sacked again by French troops during the French Revolutionary Wars. The abbey was dissolved by the Italian government in 1866. The building became a national monument with the monks as custodians of its treasures. In 1944 during World War II it was the site of the Battle of Monte Cassino and the building was destroyed by Allied bombing. It was rebuilt after the war.
After the reforms of the Second Vatican Council the monastery was one of the few remaining territorial abbeys within the Catholic Church. On 23 October 2014, Pope Francis applied the norms of the motu proprio Ecclesia Catholica of Paul VI (1976) to the abbey, removing from its jurisdiction all 53 parishes and reducing its spiritual jurisdiction to the abbey itself—while retaining its status as a territorial abbey. The former territory of the Abbey, except the land on which the abbey church and monastery sit, was transferred to the diocese of Sora-Cassino-Aquino-Pontecorvo.Newton Abbot
Newton Abbot is a market town and civil parish on the River Teign in the Teignbridge District of Devon, England, with a population of 25,556.Newton Abbot grew very rapidly in the Victorian era as it was home to the South Devon Railway locomotive works. This later became a major steam engine shed and was retained to service British Railways diesel locomotives, although it closed in 1981 and is now the site of the Brunel industrial estate.The town has a racecourse nearby, the most westerly racecourse in England, and has a country park, Decoy. The town is twinned with Besigheim in Germany and Ay in FranceNewton Abbot Racecourse
Newton Abbot Racecourse is a thoroughbred horse racing venue located on the north bank of the River Teign in the parishes of Kingsteignton and Teigngrace just north of Newton Abbot, Devon, England. The course is a tight, flat left-handed oval of about 1 mile 1 furlong. There are seven relatively easy fences to a circuit and a very short run in to the finish.Pope Victor III
Pope Victor III (c. 1026 – 16 September 1087), born Dauferio, was Pope from 24 May 1086 to his death in 1087. He was the successor of Pope Gregory VII, yet his pontificate is far less impressive in history than his time as Desiderius, the great Abbot of Montecassino.
His failing health was the factor that made him so reluctant to accept his pontifical election and his health was so poor that he fell to illness during his papal coronation. The only literary work of his that remains is his "Dialogues" on the miracles performed by Saint Benedict of Nursia and other saints at Montecassino.Pope Leo XIII beatified him on 23 July 1887.Primate (bishop)
Primate (English: ) is a title or rank bestowed on some archbishops in certain Christian churches. Depending on the particular tradition, it can denote either jurisdictional authority (title of authority) or (usually) ceremonial precedence (title of honour).Prior
Prior, derived from the Latin for "earlier, first", (or prioress for nuns) is an ecclesiastical title for a superior, usually lower in rank than an abbot or abbess. Its earlier generic usage referred to any monastic superior.Priory
A priory is a monastery of men or women under religious vows that is headed by a prior or prioress. Priories may be houses of mendicant friars or nuns (such as the Dominicans, Augustinians, Franciscans, and Carmelites, for instance), or monasteries of monks or nuns (as with the Benedictines). Houses of canons regular and canonesses regular also use this term, the alternative being "canonry".
In pre-Reformation England, if an abbey church was raised to cathedral status, the abbey became a Cathedral Priory. The bishop, in effect, took the place of the abbot, and the monastery itself was headed by a prior.Spymaster (comics)
Spymaster is a fictional supervillain appearing in American comic books published by Marvel Comics.Territorial abbey
A territorial abbey (or territorial abbacy) is a particular church of the Catholic Church comprising defined territory which is not part of a diocese but surrounds an abbey or monastery whose abbot or superior functions as ordinary for all Catholics and parishes in the territory. Such an abbot is called a territorial abbot or abbot nullius diœceseos (abbreviated abbot nullius and Latin for "abbot of no diocese"). A territorial abbot thus differs from an ordinary abbot, who exercises authority only within the monastery's walls or to monks or canons who have taken their vows there. A territorial abbot is equivalent to a bishop in Catholic canon law.
While most belong to the Latin Church, and usually to the Benedictine or Cistercian Orders, there are Eastern Catholic territorial abbeys — most notably the Italo-Greek Abbey of Grottaferrata.Westford, Massachusetts
Westford is a town in Middlesex County, Massachusetts, United States. The population was 24,310 at the 2017 census.
of the faithful