Talk:Chantry

Chantries as Education Houses?

People were paying other people to pray for dead people. Many chantries were on private lands, and so possibly inaccessible to nearby children. How much education was really being provided? Citation? JoshNarins (talk) 11:07, 22 March 2009 (UTC)

Needs going over; citation, citation, citation. it's no good just giving a list of references. we need to know which listing was used for what information. Thanks in advance for the beautiful facelift it will be given. — Preceding unsigned comment added by 143.167.78.67 (talk) 18:40, 5 March 2012 (UTC)

Chantries as Education Houses?

I agree with the point raised by User:JoshNarins - Jordan W.K. (1970) Edward the VI Threshold of Power. p.239 States that 'The expropriation of the chantries did no injury either to schools or almshouses, rather it assisted, as it improved, the marshalling of resources, new and old, for a great assault on the twin evils of ignorance and destitution.' I would like to see some citations provided in defence of this statement "Historians believe that the most significant effect of the chantries, and the most significant loss resulting from their suppression, was educational." — Preceding unsigned comment added by 83.67.86.63 (talk) 01:35, 18 November 2012 (UTC)

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Chantries in other countries and post-Reformation England

The article makes this sound like a pre-Reformation English phenomenon, but since the idea of praying for the dead is a pan-Catholic one, I would guess that at the same time as chantries were in vogue there were comparable practices involving people leaving endowments for masses to be said for them in perpetuity elsewhere in Christendom.

1. Are these properly referred to as chantries or are there differences in other countries that lead them to be called something different?
2. What happened to chantries or their equivalents in other countries that underwent reformation?
3. What happened to them in countries that stayed Catholic?
4. Since the Reformation, have chantries fallen out of favour even amongst Catholics who continue to pray for the dead? I know it is common for people to pay for masses to be said for dead relatives but this is not quite the same as setting up a trust for it.

One data point: the article Re Endacott makes reference to a court case (Bourne v Keane [1919] AC 815) concerning trusts for the saying of private masses. So it sounds like English law in the 20th century was still dealing with chantries in some form. Any relevant information that can go in the article (or just a see also link if this already exists under another name) would be a great addition. Beorhtwulf (talk) 21:06, 22 January 2019 (UTC)

Have we entirely missed the point on Wikipedia?

At least on En wiki the chantry topic has a space, by default perhaps, because chantries were mainly abolished in England before the Reformation. They may have been endowments or altars and chapels to "pray for the dead", but why?

Answer: the belief in and therefore need for expiation, intercession and most of all, atonement for sins, flaws, ill will etc. during a life time. Why is this fact not reflected in the articles which dwell purely on the mechanics of how first the clergy and then the rich arranged for prelates to pray for themselves and others departed, on the accumulating wealth and the subsequent trade in the left-over assets as a result of all this activity. Its original purpose is entirely obfuscated (hidden) or simply lost and left utterly unexplained. So what are we going to do about this salient omission? --Po Mieczu (talk) 21:47, 25 November 2019 (UTC)

was one of the pretexts used by King Henry VIII

The reference provided doesn't support the assertion that the accumulation of wealth by chantries was a "pretext" for their dissolution. Rather, it supports the more common idea that accumulation and alienation (tax evasion) were explicit reasons for dissolution, with religion providing the pretext. 1.159.36.184 (talk) 12:45, 2 July 2023 (UTC)