Zeitschriftenartikel zum Thema „Church of England, 1927“
Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Church of England, 1927.
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-50 Zeitschriftenartikel für die Forschung zum Thema "Church of England, 1927" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Boulton, Canon Peter. „Twentieth-Century Revision of Canon Law in the Church of England“. Ecclesiastical Law Journal 5, Nr. 26 (Januar 2000): 353–68. http://dx.doi.org/10.1017/s0956618x00003847.
Der volle Inhalt der QuelleAnnotation:
This study describes and evaluates the Church of England's revision of its canon law in the twentieth century, concentrating on the period from 1939 to 1969. By way of introduction it should be said that this assessment is but part of a larger study which proceeds on two planes of comparison. In the larger study, revision by the Church of England is laid horizontally alongside another Anglican revision carried out as a result of disestablishment of the Church in Wales in 1920, and also the two revisions of Roman Catholic canon law leading to the promulgation of the Codex luris Canonici in 1917 and 1983. Vertically, the history of the revision of English canon law over the previous four hundred years gives some idea of what needed revision, and the difficulties in carrying it out under the constraints of being an established church. In this article, however, only the process of revision by the Church of England in the twentieth century is discussed.
2
MACHIN, G. I. T. „Parliament, the Church of England, and the Prayer Book Crisis, 1927-8“. Parliamentary History 19, Nr. 1 (17.03.2008): 131–47. http://dx.doi.org/10.1111/j.1750-0206.2000.tb00449.x.
Der volle Inhalt der Quelle
3
Maiden, John G. „Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s“. Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.
Der volle Inhalt der QuelleAnnotation:
The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.
4
Doe, Norman. „The Church in Wales and the State: A Juridical Perspective“. Journal of Anglican Studies 2, Nr. 1 (Juni 2004): 99–124. http://dx.doi.org/10.1177/174035530400200110.
Der volle Inhalt der QuelleAnnotation:
ABSTRACTIn 1536 Wales (Cymru) and England were formally united by an Act of Union of the English Parliament. At the English Reformation, the established Church of England possessed four dioceses in Wales, part of the Canterbury Province. In 1920 Parliament disestablished the Church of England in Wales. The Welsh Church Act 1914 terminated the royal supremacy and appointment of bishops, the coercive jurisdiction of the church courts, and pre-1920 ecclesiastical law, applicable to the Church of England, ceased to exist as part of public law in Wales. The statute freed the Church in Wales (Yr Eglwys yng Nghymru) to establish its own domestic system of government and law, the latter located in its Constitution, pre-1920 ecclesiastical law (which still applies to the church unless altered by it), elements of the 1603 Canons Ecclesiastical and even pre-Reformation Roman canon law. The Church in Wales is also subject to State law, including that of the National Assembly for Wales. Indeed, civil laws on marriage and burial apply to the church, surviving as vestiges of establishment. Under civil law, the domestic law of the church, a voluntary association, binds its members as a matter of contract enforceable, in prescribed circumstances, in State courts.
5
STAPLETON, JULIA. „THE NEW LIBERAL VISION OF C. F. G. MASTERMAN: RELIGION, POLITICS AND LITERATURE IN EARLY TWENTIETH-CENTURY BRITAIN“. Modern Intellectual History 17, Nr. 1 (26.10.2017): 85–115. http://dx.doi.org/10.1017/s1479244317000531.
Der volle Inhalt der QuelleAnnotation:
This article explores the political thought of C. F. G. Masterman (1873–1927), a leading figure in the movement of New Liberalism in Britain at the beginning of the twentieth century. The article emphasizes the distinctive color his Christian beliefs and Anglican loyalties lent to his progressive Liberal ideals; this adds a new dimension to the existing historiography of the New Liberalism, which, until recently, has neglected the religious influences on its development. The article further underlines Masterman's concern to harness the cause of religious freedom and the disestablishment of the Church of England to social reform; he did so through reviving the older Gladstonian alliance between Liberalism and Nonconformity. It argues that his religiosity—focused on the Church of England—was central to his thought, and was frequently expressed in the language of prophecy he imbibed from Thomas Carlyle and other nineteenth-century seers.
6
Daykin, T. E. „Reservation of the Sacrament at Winchester Cathedral, 1931–1935“. Studies in Church History 35 (1999): 464–77. http://dx.doi.org/10.1017/s0424208400014212.
Der volle Inhalt der QuelleAnnotation:
The Revised Prayer Book, though twice rejected by Parliament, was published in 1928 with the notice: ‘The publication of this Book does not directly or indirectly imply that it can be regarded as authorized for use in the churches.’ The bishops set out in July 1929 three principles by which they would guide parishes wishing to use the 1928 Book: 1. They would not regard as inconsistent with loyalty to the Church of England the use of the additions to or deviations from the 1662 Book contained in the 1928 Book. They would regard ‘any other deviations as inconsistent with Church Order’.2. They would ‘endeavour to secure that the practices which are consistent neither with the Book of 1662 nor with the Book of 1928 shall cease’.3. They would only permit 1928 usage if agreed to by the Parochial Church Councils and by the parties concerned at occasional offices.
7
Cranmer, Frank. „Church-State Relations in the United Kingdom: A Westminster View“. Ecclesiastical Law Journal 6, Nr. 29 (Juli 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.
Der volle Inhalt der QuelleAnnotation:
In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.
8
MORRISH, P. S. „Parish-Church Cathedrals, 1836–1931: Some Problems and their Solution“. Journal of Ecclesiastical History 49, Nr. 3 (Juli 1998): 434–64. http://dx.doi.org/10.1017/s0022046998007763.
Der volle Inhalt der QuelleAnnotation:
Traditionally scholars distinguish English Anglican cathedrals of ‘old’ foundation and those of ‘new’, but since Henry VIII a further category has arisen comprising those established in the nineteenth and early twentieth centuries to serve newly created dioceses. These are often referred to as parish-church cathedrals because they mostly remained parish churches even after their elevation. Their new status raised various architectual and organisational problems, and this essay concentrates on the latter, illustrating them with select examples. These problems deserve examination because there is little recent literature on them and some passing references may tend to mislead.Two events define the period. In 1836 the first modern parish-church cathedral was created at Ripon. In 1931 the Cathedrals Measure provided for revision of all cathedral statutes within general guidelines, the outcome of a commission of enquiry which Church Assembly had launched in 1924 and which had reported in 1927. Moreover by 1931, albeit then unperceived, an era had ended in another respect because after a surge of creations in the 1920s, no more new bishoprics have been erected in England by the Anglican Church (despite various plans), though some territorial adjustments have been made between dioceses, notably the transfer of Croydon from Canterbury to Southwark. Throughout much of this period popular odium surrounded cathedral establishments, a residue from radical attack in the 1830s and 1840s upon all ecclesiastical corporations whose wealth, admittedly often maladministered, critics had hoped to appropriate to other uses, whose neglect of duties had become scandalous, and whose quirky and outmoded ways Trollope gently satirised in his Barchester novels. The period saw a piecemeal and relatively unco-ordinated response to the problems which creation of these cathedrals involved, and that Church Assembly commission explicitly deplored the ‘anomalous and confused’ situation which had arisen.
9
Wellings, Martin. „Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899“. Journal of Ecclesiastical History 42, Nr. 2 (April 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.
Der volle Inhalt der QuelleAnnotation:
Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.
10
Cruickshank, Dan D. „Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920“. Studia Liturgica 49, Nr. 2 (September 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
Der volle Inhalt der QuelleAnnotation:
This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
11
John Tyers, Canon. „Charles Plater and the Practice of Retreat in the Church of England“. Recusant History 29, Nr. 4 (Oktober 2009): 541–52. http://dx.doi.org/10.1017/s0034193200012401.
Der volle Inhalt der QuelleAnnotation:
While still a novice, the English Jesuit Charles Plater (1875–1921), through his energy, brilliance, enthusiasm and attractive personality was influential in the foundation of the Catholic Social Guild and other social projects. In particular, he motivated the establishment of retreat houses for working men within the Catholic Church in England, work which he described in his book Retreats for the People. This volume attracted the attention of many within the Church of England, encouraging a number of initiatives which, among other things, led to a significant growth in the numbers of Anglicans who made a retreat and to the establishment of diocesan retreat houses.
12
Fedotov, S. P. „The role of metropolitan Anthony Surozhsky (Bloom) in building relations between the Russian orthodox church and the church of England in the XX century“. History: facts and symbols, Nr. 4 (20.12.2023): 144–55. http://dx.doi.org/10.24888/2410-4205-2023-37-4-144-155.
Der volle Inhalt der QuelleAnnotation:
Introduction. The article is devoted to the consideration of the role of the metropolitan Anthony Bloom of Sourozh in the development of relations between the Russian Orthodox Church and the Church of England. The personality of the metropolitan Anthony is connected with the formation of the Surozh diocese of the Russian Orthodox Church. In addition, Father Anthony assisted in the functioning of the Commonwealth of Saint Albania and Reverend Sergius, an Orthodox Anglican organization. The organization began its work in 1928. In this organization, Father Antony Bloom began his service in England in the role of spiritual director. Materials and Methods. Important sources for this article were the writings of Antony Bloom himself, where he describes the pages of his biography, tells about his work in England. In addition, information from publicist literature was also used. An important source was information from the website of the Foundation for the Spiritual Heritage of the Metropolitan Anthony Surozhsky. It contains memoirs of contemporaries and Bloom's own articles. It is also important to note the works of N.M. Zernov, a Russian emigrant, one of the initiators of the Commonwealth of St Albans and Reverend Sergius. N.M. Zernov invited Fr Anthony to England to conduct the work of the Commonwealth. N.M. Zernov together with his wife in the journal "Sobornost" left a series of his memoirs about the activities of the organization. In these memoirs there is a reference to the role of Antony Bloom in the development of relations between the Russian Orthodox Church and the Church of England in the 20th century. Results. The author concludes that Father Anthony Bloom conducted active missionary work among English society. This allowed to increase the number of Orthodox believers in England. During the period of Antony Bloom's ministry, new parishes of the Russian Orthodox Church were opened in Great Britain. Father Anthony assisted in the activities of the Commonwealth of St Albans and Reverend Sergius. Conclusion. In the twentieth century there were a number of events that affected the decline in co-operation between the ROC and the Church of England. However, thanks to individual representatives of the Russian emigration, the relationship between the ROC and the Church of England not only survived, but continued to develop with greater vigour. To a greater extent this result is due to the personality of Metropolitan Anthony Surozhsky Bloom. He conducted work with believers and was engaged in explaining the fundamentals of the Orthodox faith on radio and television. This great work contributed to the development of dialogue between the Orthodox and Anglicans. Anthony Bloom was a participant in important events in the history of the dialogue between Orthodox and Anglicans in the second half of the 20th century.
13
Kokosh, Artem. „Disputes on women’s deaconate in the Church of England“. St. Tikhons' University Review 106 (28.04.2023): 25–43. http://dx.doi.org/10.15382/sturi2023106.25-43.
Der volle Inhalt der QuelleAnnotation:
In the history of the Anglican Church the top-ranked issue of the second half of the 20th century and the beginning of the 21st century was disputes on women’s priesthood. As a result of these debates, the Anglican Church began to ordain women as deacons, then as priests, and finally as bishops. In Orthodox view, it was the radical change of the doctrine and the deviation from the apostolic tradition, though at the beginning of the 20th century the Anglican Church was considered as one of the closest churches to Orthodoxy. The first critical step in the direction of women’s priesthood was the opening the diaconate to women. Both in Russian and Western theological science little attention has been devoted to the analysis of this first step, since historically the hottest theological discussion was on the issue of women’s priesthood and women’s episcopate. However, the decision on women’s diaconate was very important since it actually opened the way for all subsequent decisions on women’s priesthood in the Anglican Church. This article offers an analysis of the historical processes and theological discussions that brought the Church of England to the appearance of deaconesses and then women deacons. The article considers the revival of sisterhoods and monastic communities in the Church of England in the middle of the 19th century, the initiative to revive the rank of deaconesses in 1862 and subsequent official decision of the 1920 Lambeth Conference, as well as the relevant reports of the Commissions of 1897, 1908, 1919 and 1935. Then we analyze the discussions about the functions of the deaconess, as well as additional factors that influenced the decision to allow women to be ordained as deacons. One of these factors was the general crisis of the diaconal ministry and the desire to strengthen the role of the laity in the life of the Anglican Church. As a result, the 1968 Lambeth Conference opened diaconate to all laymen remaining in secular occupations (both men and women). The Church of England turned out to be one of the most conservative churches in the Anglican Communion – it introduced women's diaconate almost 20 years later, in 1987. Conservative groups were concerned that this decision would put the Church of England on a "slippery slope" towards women's priesthood and women's episcopate. Subsequent history proved that these fears were completely justified.
14
Markovich, Slobodan. „Activities of Father Nikolai Velimirovich in Great Britain during the Great War“. Balcanica, Nr. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.
Der volle Inhalt der QuelleAnnotation:
Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.
15
Of the Journal, Editorial board. „Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)“. Ukrainian Religious Studies, Nr. 17 (20.03.2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.
Der volle Inhalt der QuelleAnnotation:
Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.
16
Butler, Matthew. „Keeping the Faith in Revolutionary Mexico: Clerical and Lay Resistance to Religious Persecution, East Michoacán, 1926-1929“. Americas 59, Nr. 1 (Juli 2002): 9–32. http://dx.doi.org/10.1353/tam.2002.0067.
Der volle Inhalt der QuelleAnnotation:
This article analyses the character of local religious practice in the archdiocese of Michoacán during Mexico'scristerorebellion, and explores the relationship between ‘official’ and ‘popular’ religion under persecution. In particular, it shows how the Catholic clergy and laity reconstructed the religious life at parish level in an attempt to mitigate the effects of the revolutionary state's campaigns against the Church. For a variety of reasons, the significance of such passive resistance to the state, and the complexity of the interaction between the ecclesiastical elite and the Catholic laity, tend to be downplayed in many existing accounts. Perhaps unsurprisingly, many historians see cristero violence as the most important response to religious persecution, and therefore study it to the exclusion of alternative, less visible, modes of resistance. As for the Church, the hierarchy's wranglings with the regime similarly tend to overshadow the labours of priests and their parishioners under persecution. But the full range of popular experiences has also been deliberately compressed for ideological reasons. Many Catholic writers, for instance, seek to exalt the Church by describing a persecution of mythical ferocity. While Calles is likened to Herod, Nero, or Diocletian, the clergy and laity comprise a uniform Church of martyrs designate in revolt against a godless state. To achieve this instructive vision, however, a few exemplary martyrs—such as Father Pro and Anacleto González Flores—are allowed to stand for the whole mass of priests and believers, in the same way that Edmund Campion is revered as the protomartyr of the Elizabethan persecution in England. As a result, a stereotypical but politically serviceable image of a monolithic Church is perpetuated, an image which was recently institutionalised by the canonisation of 25 ‘cristero’ martyrs in May 2000.
17
VALENTE, K. G. „‘A finite universe?’ Riemannian geometry and the Modernist theology of Ernest William Barnes“. British Journal for the History of Science 38, Nr. 2 (25.05.2005): 197–217. http://dx.doi.org/10.1017/s0007087405006722.
Der volle Inhalt der QuelleAnnotation:
As one of the most tireless advocates of Modernism in the Church of England, Ernest William Barnes (1874–1953) was the subject of both veneration and scorn. The position Barnes adopted on evolution during the inter-war years, the period during which he was installed as the Bishop of Birmingham, has been the focus of recent scholarship. In particular, his spiritual agenda departed from those of most Modernists in that it encouraged the faithful to accept the precepts of evolution and Mendelism while it repudiated Lamarckian progressivism. Indeed, his unadulterated appreciation of neo-evolutionary theories makes it easier to understand his willingness to promote eugenic principles.Another unusual aspect of Barnes's Modernist theology, however, remains to be examined in any detail – namely its mathematical underpinnings. Before rising to his bishopric, Barnes was elected a Fellow of the Royal Society on the strength of his mathematical research. Further, his reputation as one knowledgeable in both modern mathematical and biological investigations provided an authoritative legitimacy that was meant to enhance his efforts at reconciliation, including his Gifford Lectures of 1927 to 1929. This paper examines Barnes's promotion of Riemannian geometry, especially as it relates to the consolation he found in the concept of a finite universe. Ultimately it asserts that mathematics made essential contributions to a cosmological perspective integral to his Modernism.
18
Doe, Norman. „The Welsh Church Act 1914: A Century of Constitutional Freedom for the Church in Wales?“ Ecclesiastical Law Journal 22, Nr. 1 (31.12.2019): 2–14. http://dx.doi.org/10.1017/s0956618x19001674.
Der volle Inhalt der QuelleAnnotation:
The approach of the centenary of the disestablishment of the Church of England in Wales offers a good opportunity to reflect on legal aspects of the life of the Church in Wales since 1920. Religious equality had been the principal stimulus for the Welsh Church Act 1914. This statute, together with the release of the Welsh dioceses by the Archbishop of Canterbury to form a separate Anglican province, necessitated the formulation of a constitution for the Church. Innovation was avoided, and continuity protected. ‘Vestiges of establishment’ continued, in burial and marriage, as the result of political expediency. The original structure of the Constitution continues to this day – a complex of various instruments. Change has been piecemeal. The Church still has no modernised body of canon law and its soft law has increased dramatically. However, understandings about the purposes of the Constitution have changed, and the demand for constitutional change has quickened recently, particularly since the Harries Review of the Church in Wales in 2012.
19
Louden, L. M. R. „Blacklisted and Decapitated: Church of England Schools in Lancaster, 1924‐28“. Journal of Educational Administration and History 20, Nr. 2 (Juli 1988): 29–42. http://dx.doi.org/10.1080/0022062880200204.
Der volle Inhalt der Quelle
20
Louden, L. M. R. „Blacklisted and Decapitated: Church of England Schools in Lancaster, 1924-28“. Journal of Educational Administration and History 20, Nr. 1 (Juli 1988): 29–42. http://dx.doi.org/10.1080/0022062880200204a.
Der volle Inhalt der Quelle
21
Murray, Douglas M. „Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610“. Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.
Der volle Inhalt der QuelleAnnotation:
One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.
22
Webster, Peter. „The ‘Revival’ in the Visual Arts in the Church of England, c.1935–c.1956“. Studies in Church History 44 (2008): 297–306. http://dx.doi.org/10.1017/s0424208400003661.
Der volle Inhalt der QuelleAnnotation:
One fruitful organizing theme around which to write the history of the worship of the Church of England in the early part of the twentieth century might be that of the revival of ancient practice. In church music, for instance, the early years of the century saw the gradual readoption of plainsong, the rediscovery of the repertoire of the Tudor and Stuart Church, and the adoption of English folk-song, most visibly in the English Hymnal of 1907. In the placing of contemporary visual art in churches, however, the contrast is marked. Recent analysis of this period has tended to posit a Church largely indifferent to the visual arts, except for the activities of isolated individuals, and of two men in particular: George Bell, Bishop of Chichester, and Walter Hussey, Dean of Chichester and formerly Vicar of St Matthew’s, Northampton. This sense was shared by Sir Kenneth Clark, former Director of the National Gallery, in a retirement tribute to Hussey, with whose patronage Clark had collaborated since the early 1940s. ‘What’ he asked ‘has the Church done in the way of enlightened patronage of contemporary art in the present century?’ Only one man, Hussey, ‘has had the courage and insight to maintain – I wish I could say revive – the great tradition of patronage by individual churchmen’.
23
McClean, David. „The Changing Legal Framework of Establishment“. Ecclesiastical Law Journal 7, Nr. 34 (Januar 2004): 292–303. http://dx.doi.org/10.1017/s0956618x0000538x.
Der volle Inhalt der QuelleAnnotation:
This article looks closely at the legal nature of Establishment, both in England and North of the Border. The legal material shows that the two cases are very different. The Ace od Supermacy 1558 and related legislation enable the English church's porition to be presented so as to meke it one aspect of the State, and tetwntieth-century case-law has tended to confirm that understanding. The Scottish kirk enjoys statutory autonomy under the Church of Scotland Act 1921, and again case-law emphasises the reality of its exemption from some of the usual jurisdiction of the secular authorities and courts (though its scope may be becoming less clear-cut in the light of developments within the European Community). The author asks how, in the English context, the legal analysis relates to the reality of the English situation, as seen through the insights of other disciplines, to the role of the Church of England nationally and locally, and to the, sometimes confrontational, relationship between Synod and Parliament.
24
GEFFERT, BRYN. „Anglican Orders and Orthodox Politics“. Journal of Ecclesiastical History 57, Nr. 2 (30.03.2006): 270–300. http://dx.doi.org/10.1017/s0022046905006251.
Der volle Inhalt der QuelleAnnotation:
This essay examines the political and religious impetus behind Patriarch Meletios Metaxakis's recognition of Anglican orders in 1922. The furore surrounding recognition, the events that led up to it and the fall-out that followed shed light on the many difficulties faced by religious leaders in the post-war Orthodox world, difficulties that led to fierce jockeying among Orthodox clerics as they tried to establish themselves in relation to their coreligionists and to the larger Christian world. The controversy also offers insight into the problems inherent when a ‘comprehensive’ Church such as the Church of England enters into discussions with a more uniformly dogmatic confession such as Orthodoxy.
25
Inman, Daniel. „Historians and the Church of England: religion and historical scholarship, 1870–1920.“ International Journal for the Study of the Christian Church 17, Nr. 2 (03.04.2017): 126–28. http://dx.doi.org/10.1080/1474225x.2017.1354422.
Der volle Inhalt der Quelle
26
Laws, John. „A Judicial Perspective on The Sacred in Society“. Ecclesiastical Law Journal 7, Nr. 34 (Januar 2004): 317–27. http://dx.doi.org/10.1017/s0956618x00005408.
Der volle Inhalt der QuelleAnnotation:
The primary virtue of establishment is the Church's duty under law to minister to anyone at all who may turn to it, including the ungodliest. Establishment does not imply a religious State, that is a State whose law requires subservience by the citizens to the State religion; if it did, it would be barbarous (but contrast the Black Rubric in the Book of Common Prayer). Establishment does not entail State control of the Church. The legal characteristics of establishment are as follows. (1) The law of the Church of England is part of the law of the land. (2) Bishops and some other office-holders are appointed by the Queen on ministerial advice. (3) 26 diocesan bishops sit as legislators in the House of Lords. (4) The Queen as Supreme Governor acts as monarch for the Church as she acts as monarch for the State. The Church of England is not a “congregational” church: its forms of worship are prescribed by law, and are not at the liberty of the community worshipping in any particular church. The bishops' resolution which authorised the use of the 1928 revision of the Book of Common Prayer in face of the will of Parliament (which was the lawful authority in the matter) was a lamentable disobedience to the law which it was their duty to uphold. Such a legal transgression might possibly nowadays be subject to correction by the High Court on judicial review, though that would require departure from earlier high authority. However that may be, it has to be recognised that there is no room, in the practice of an established Church, for the notion that conscience might justify disobedience to the law. The conscience of the believer is worth no more than the conscience of an unbeliever. The established Church possesses two immeasurable virtues: first, that religion is no tyrant: belief is not compulsory; second, that the Church's ministration is available to everyone. Their unified effect is a great force for good.
27
Eksteins, Modris. „The Old-Prussian Church and the Weimar Republic: A Study in Political Adjustment, 1917-1927, by Daniel R. BorgThe Old-Prussian Church and the Weimar Republic: A Study in Political Adjustment, 1917-1927, by Daniel R. Borg. Hanover and London, University Press of New England, 1984. xviii, 369 pp.“ Canadian Journal of History 20, Nr. 3 (Dezember 1985): 456–57. http://dx.doi.org/10.3138/cjh.20.3.456.
Der volle Inhalt der Quelle
28
Neima, Anna. „The Politics of Community Drama in Interwar England“. Twentieth Century British History 31, Nr. 2 (28.11.2019): 170–96. http://dx.doi.org/10.1093/tcbh/hwz035.
Der volle Inhalt der QuelleAnnotation:
Abstract There was a wave of reform-oriented drama across England in the 1920s and 1930s, which extended from urban, socialist theatre to the ‘late modernist’ enthusiasm for rural pageantry and from adult education to Church revival. Most scholarship looks at drama in these various milieus separately, but this study of three plays that were put on in a corner of South West England—a nativity play, an innovative ‘dance-mime’, and a Workers’ Educational Association narrative piece—brings them together. These plays shared a connection to Dartington Hall, a social and cultural experiment set on a large estate in Devon in 1925 by an American heiress, Dorothy Elmhirst, and her Yorkshire-born husband, Leonard, which became a nexus for the various strands of community-seeking theatre evident in interwar England—as well as for social reform more generally. This article shows how dramatic performances formed part of the quest for communal unity that was a dominant strand in social thinking between the wars: driven by fears about class strife, the effects of democratization, the recurrence of war, and the fragmenting effects of secular modernity, elites, artists, and activists of diverse hues tried to reform the very idea of Englishness by putting on plays—fostering values of community and communality, while often taking inspiration from an idealized vision of the rural community of England’s pre-industrial past.
29
Chapman, Mark D. „The Girton Conference One Hundred Years On“. Modern Believing 62, Nr. 3 (01.07.2021): 220–30. http://dx.doi.org/10.3828/mb.2021.14.
Der volle Inhalt der QuelleAnnotation:
This paper discusses the conference of the Churchmen’s Union held at Girton College in 1921 which proved a controversy in the wider Church of England on account of the views of some speakers, particularly Hastings Rashdall and J. F. Bethune-Baker, on the nature of Christ’s divinity. It argues that although there was little that was novel in the opinions expressed at the conference, it nonetheless provided the main impetus towards the setting up of the archbishops’ Doctrine Commission. Against the background of a triumphalist Anglo-Catholicism, the Commission developed a theory of truth that made liberalism less a method shared across the Church than a distinctive party, thereby reducing its general appeal.
30
Dunstan, G. R. „1963 Difficult text/hard saying“. Theology 123, Nr. 4 (Juli 2020): 277–79. http://dx.doi.org/10.1177/0040571x20934028.
Der volle Inhalt der QuelleAnnotation:
In this article Gordon Dunstan (1917–2004) examines the ‘difficult text’ 1 Corinthians 6.16 in the light of Christian marriage – arguing that sexual intercourse with a sex worker, while wrong, does not constitute a man and woman becoming ‘one flesh’ and therefore debar that person from a subsequent marriage. Dunstan succeeded Alec Vidler as editor of Theology two years after writing this short article. At the time he was working at Church House, Westminster, as the influential (especially on divorce reform) secretary of the Church of England Council for Social Work. Two years later he was appointed as the first holder of the F. D. Maurice Chair of Moral and Social Theology at King’s College London, finally retiring to Exeter in 1982. Editor.
31
Çaksen, Hüseyin. „David Samuel Margoliouth (1920). Mohammedanism. London, Williams & Norgate, 274 Pages.“ Journal of Al-Tamaddun 17, Nr. 2 (21.12.2022): 267–71. http://dx.doi.org/10.22452/jat.vol17no2.22.
Der volle Inhalt der QuelleAnnotation:
David Samuel Margoliouth (1858-1940), an English orientalist, was briefly active as a priest in the Church of England. He was Laudian Professor of Arabic at the University of Oxford from 1889 to 1937. “Mohammedanism” is a book written by David Samuel Margoliouth. The book included seven chapters as follows: “The Islamic World,” “Mohammed and The Koran,” “The Islamic State,” “Islamic Theory and Practice,” “Islamic Sects,” “Preachers, Saints, and Orders” and “Islamic Art, Literature, and Science Bibliography.”
32
Dudley, Martin. „Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940“. Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.
Der volle Inhalt der QuelleAnnotation:
‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.
33
MacDonald, Charlotte. „Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900“. Journal of the Canadian Historical Association 19, Nr. 2 (23.07.2009): 43–75. http://dx.doi.org/10.7202/037748ar.
Der volle Inhalt der QuelleAnnotation:
Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.
34
FEDOTOV, S. P. „N.M. ZERNOV AND HIS ROLE IN THE DEVELOPMENT OF DIALOGUE ROC AND CHURCH OF ENGLAND IN 1920-1940-KH“. Scientific Notes of Orel State University 2, Nr. 99 (26.06.2023): 83–87. http://dx.doi.org/10.33979/1998-2720-2023-99-2-83-87.
Der volle Inhalt der QuelleAnnotation:
The article analyses the activities of the scholar, theologian N.M. Zernov. His personality occupies an important place in the development of Orthodox-Anglican dialogue in the 1920s and 1940s. N.M. Zernov was active in the Christian student movement in the 1920s. On N.M. Zernov’s initiative, the Commonwealth of St Albanius and St Sergius was established. The main task of the Commonwealth was mutual study of the ROC and the Church of England.
35
Miller, E. W. „The Old-Prussian Church and the Weimar Republic: A Study in Political Adjustment, 1917-1927. By Daniel R. Borg. Hanover: University Press of New England, 1984. 369 pp. $35.00“. Journal of Church and State 29, Nr. 1 (01.01.1987): 145–46. http://dx.doi.org/10.1093/jcs/29.1.145.
Der volle Inhalt der Quelle
36
Gaitniece, Lāsma, und Alīda Zigmunde. „THE CONTRIBUTION OF THE BLŪMĪTIS FAMILY TO LATVIA“. Via Latgalica, Nr. 8 (02.03.2017): 169. http://dx.doi.org/10.17770/latg2016.8.2228.
Der volle Inhalt der QuelleAnnotation:
The aim of this article is to show through research in the archives and libraries of Latvia what the Blūmītis family accomplished in the first half of the 20th century for Latvia and how they worked successfully for the children's asylum and the private school. As even today people are speaking about the Blūmītis family, it is necessary to ask the question why this is so and what was so outstanding about this family. Out of the three brothers Osvalds Blūmītis (1903–1971) is the best known. After his studies in England at the Spurgeon's college he returned to his home-village Tilža in Latgale and founded a children's asylum there in 1928. Not only orphans found their new home there, but also many children from poor families who were impoverished by alcoholism. The children belonged to different religious communities; there were not only Baptists like Osvalds Blūmītis, but also Roman-Catholics, Lutheran-Protestants and Russian-Orthodox. Since 1927 a Baptist private school existed in Tilža which later was renamed Osvalds Blūmītis School. Besides this school there existed a children's asylum and a private primary school, which were financed by donations from Latvia, England, Sweden and Brazil. Untill 1940 there was only one institution of this kind for orphans in Latgale. About 200 children found loving care and shelter in it.Osvald’s brothers, Arturs and Adolfs were also Baptist priests as he was. Arturs Blūmītis founded a children's asylum in Jaunjelgava in 1939. In 1940 the Baptist orphan asylums and primary schools were closed. Osvalds Blūmītis left Latvia in 1939 and continued his activities in the US. When he arrived in the US, he started to work as a real estate agent but later continued his work for the Baptist church. Osvalds Blūmītis has helped about 250 Latvians to start a new life after arrival in the US. He fought communism and the policies of the Soviet Union. He also conducted radio shows ''The voice of the oppressed people''. Osvalds, Arturs and Adolfs left the country at the end of the war and became entrepreneurs in America. The active participation of the Blūmītis family – their sister and mother worked in the orphanage too – shows us how much this family was able to do for the needy.
37
Morris, Jeremy. „James Kirby, Historians and the Church of England: Religion and Historical Scholarship, 1870–1920“. Theology 120, Nr. 4 (29.06.2017): 298–99. http://dx.doi.org/10.1177/0040571x17698426h.
Der volle Inhalt der Quelle
38
Campbell, Debra. „The Rise of the Lay Catholic Evangelist in England and America“. Harvard Theological Review 79, Nr. 4 (Oktober 1986): 413–37. http://dx.doi.org/10.1017/s0017816000020186.
Der volle Inhalt der QuelleAnnotation:
In December 1916 David Goldstein, Catholic convert and former Jewish socialist cigarmaker, approached Boston's Cardinal William Henry O'Connell with a novel plan. Goldstein wanted to deliver lectures on Catholicism from a custom-built Model-T Ford on Boston Common. A little over a year later, across the Atlantic, Vernon Redwood, a transplanted tenor from New Zealand, asked Francis Cardinal Bourne of Westminster for permission to speak on behalf of the church in Hyde Park. Both Goldstein and Redwood received episcopal approval and Boston's Catholic Truth Guild and London's Catholic Evidence Guild were born. The emergence of these two movements marked a new epoch in the history of the Roman Catholic laity in the English-speaking world. The fact that the lay evangelist appeared on the scene during the First World War and in the aftermath of the Vatican condemnations of Americanism (1899) and Modernism (1907), actions generally assumed to have dampened the spirit of individual initiative in the church, renders them all the more illuminating to scholars of modern Catholicism. Goldstein and Redwood both exemplified and encouraged the new assertiveness which began to characterize a growing number of the American and English laity by the First World War. They call our attention to a significant shift in the self-identity of the lay population which came to fruition during the period between the World Wars, a shift which prompted even tenors and cigarmakers to mount the public pulpit.
39
Mugambi, J. N. K. „Missionary Presence in Interreligious Encounters and Relationships“. Studies in World Christianity 19, Nr. 2 (August 2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.
Der volle Inhalt der QuelleAnnotation:
This paper explores the notion of personal missionary presence as the determining factor in interreligious encounters and relationships. The attitude and conduct of a missionary in relationship with potential and actual converts greatly influences their response to that missionary's teachings. In turn, the converts’ overall understanding (or misunderstanding) of the missionary's faith is shaped by the conduct of the missionary. To illustrate this proposition, the article discusses the vocation of Max Warren (1904–77), one of the most influential British missiologists of the twentieth century. Warren, a son of British missionaries, was brought up for the first eight years of his life in India, where his parents lived in the service of the Anglican Church Missionary Society (CMS). He studied at Cambridge University and later served as a missionary under the CMS in Nigeria (1927–8). After many years as Vicar in Winchester and Cambridge, he was appointed General Secretary of the CMS (1942–63). These two decades were a period of great transition when the British Empire was dismantled, with former colonies and protectorates becoming sovereign nations. The Church of England was closely linked with the British Empire, and it was difficult for British missionaries to distance themselves from it. Warren struggled with the challenge of proclaiming the Christian faith while keeping a ‘critical distance’ from the Empire he served. He initiated the ‘Christian Presence’ series of books published by the SCM Press between 1959 and 1966, focusing on African Religion, Buddhism, Hinduism, Islam, Judaism, Secularism and Shinto. The books were authored by Europeans and intended for European readership. This paper concludes that effective dialogue across religious and cultural traditions is possible only when the parties involved have mutual respect and reciprocal treatment between each other. Such conditions have not prevailed, owing to Western missionary patronage and condescension towards peoples of other faiths and cultures.
40
Wellings, Martin. „Historians and the Church of England: Religion and Historical Scholarship, 1870-1920 by James Kirby“. Catholic Historical Review 103, Nr. 3 (2017): 600–601. http://dx.doi.org/10.1353/cat.2017.0143.
Der volle Inhalt der Quelle
41
Robbins, Keith. „Historians and the Church of England: Religion and Historical Scholarship, 1870–1920, by James Kirby“. English Historical Review 132, Nr. 559 (27.09.2017): 1629–31. http://dx.doi.org/10.1093/ehr/cex328.
Der volle Inhalt der Quelle
42
Pahls, Michael J. G. „Historians and the Church of England: Religion and Historical Scholarship 1870–1920 by James Kirby“. Newman Studies Journal 15, Nr. 1 (2018): 87–88. http://dx.doi.org/10.1353/nsj.2018.0008.
Der volle Inhalt der Quelle
43
Fout, John C. „The Old-Prussian Church and the Weimar Republic: A Study in Political Adjustment, 1917–1927. By Daniel R. Borg. Hanover, New Hampshire: University Press of New England, 1984. xvi + 369 pp. $35.00.“ Church History 55, Nr. 1 (März 1986): 131–32. http://dx.doi.org/10.2307/3165475.
Der volle Inhalt der Quelle
44
Collinson, D. W. „Stanley Keith Runcorn. 19 November 1922 – 5 December 1995“. Biographical Memoirs of Fellows of the Royal Society 48 (Januar 2002): 391–403. http://dx.doi.org/10.1098/rsbm.2002.0023.
Der volle Inhalt der QuelleAnnotation:
Stanley Keith Runcorn was born in 1922 in Southport, Lancashire, the son of a monumentalmason of staunch Congregationalist persuasion. He was educated at the King George VGrammar School, where his strongest subjects were history and mathematics. When in thesixth form his headmaster persuaded him to take science subjects, and he was subsequentlyawarded a State Scholarship to study at Cambridge University. At an early age his father hadtaken him to a small local observatory, encouraging his interest in astronomy. On the sportingside, in spite of his later interest in rugby he refused to play the game at school and insteadconcentrated on swimming. Under his captaincy his house regularly won the swimming trophy. Runcorn showed an early interest in religious and cultural matters, which was to stay with him throughout his life. He attended a Methodist Sunday school and for some time provided a Sunday evening service for his sister and grandmother while his parents attended church. He read extensively and went to London on his own, visiting museums and architectural landmarks. Later, while at Cambridge, he developed a love of music. In 1940 he entered Gonville and Caius College at Cambridge to read electrical engineering. After graduating in 1943 he commenced research at the Royal Radar Establishment (RRE), remaining there until the end of the war. During his time at the RRE he was confirmed into the Church of England.
45
Davies, John. „Catholic Representatives in Parliament: The North West of England 1918–1945“. Recusant History 26, Nr. 2 (Oktober 2002): 359–83. http://dx.doi.org/10.1017/s0034193200030910.
Der volle Inhalt der QuelleAnnotation:
Cardinal Manning argued that the Catholic Church had two services it should render to the world outside it; its first task was to save souls but secondly it should ‘ripen and elevate the social and political life of men . . .’ In 1890, however, he noted that none of the recent great works of charity had been initiated or promoted by Catholics. His successor Vaughan found that his main support in attempting to exercise social influence came, not from the English laity, but from the Irish (Catholic) M.P.s, fifty seven of whom had been returned to Parliament after the extension of the franchise in 1884. There were few English Catholics in Parliament and Bourne, after Vaughan, continued to rely on the Irish M.P.s. With the establishment of the Irish Free State in 1921 and the departure of the Irish M.P.s, one authority argues that Catholics were left with very few representatives in the House of Commons and that ‘politically since the withdrawal of the Irish members, the Catholic influence has, on the whole, been negligible.’
46
HEESOM, ALAN. „The Church of England and the Durham Coalfield, 1810-1926: Clergymen, Capitalists and Colliers - By Robert Lee“. History 95, Nr. 320 (29.09.2010): 512–13. http://dx.doi.org/10.1111/j.1468-229x.2010.00496_35.x.
Der volle Inhalt der Quelle
47
James, Harold. „The Old-Prussian Church and the Weimar Republic. A study in political adjustment, 1917-1927. By Daniel R. Borg. Pp. xvi + 369 + map. Hanover, NH and London: University Press of New England, 1985. £35.“ Journal of Ecclesiastical History 37, Nr. 1 (Januar 1986): 183–84. http://dx.doi.org/10.1017/s0022046900032590.
Der volle Inhalt der Quelle
48
Ouyang, Zhongzhe, Ke Liu und Min Lu. „Bias correction based on AR model in spurious regression“. AIMS Mathematics 9, Nr. 4 (2024): 8439–60. http://dx.doi.org/10.3934/math.2024410.
Der volle Inhalt der QuelleAnnotation:
<abstract><p>The regression of mutually independent time series, whether stationary or non-stationary, will result in autocorrelation in the random error term. This leads to the over-rejection of the null hypothesis in the conventional t-test, causing spurious regression. We propose a new method to reduce spurious regression by applying the Cochrane-Orutt feasible generalized least squares method based on a bias-corrected method for a first-order autoregressive model in finite samples. This method eliminates the requirements for a kernel function and bandwidth selection, making it simpler to implement than the traditional heteroskedasticity and autocorrelation consistent method. A series of Monte Carlo simulations indicate that our method can decrease the probability of spurious regression among stationary, non-stationary, or trend-stationary series within a sample size of 10–50. We applied this proposed method to the actual data studied by Yule in 1926, and found that it can significantly minimize spurious regression. Thus, we deduce that there is no significant regressive relationship between the proportion of marriages in the Church of England and the mortality rate in England and Wales.</p></abstract>
49
Withycombe, Robert S. M. „Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited“. Journal of Anglican Studies 2, Nr. 1 (Juni 2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.
Der volle Inhalt der QuelleAnnotation:
ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
50
Allison, Antony F. „The Origins of St. Gregory’s, Paris“. Recusant History 21, Nr. 1 (Mai 1992): 11–25. http://dx.doi.org/10.1017/s0034193200001461.
Der volle Inhalt der QuelleAnnotation:
St. Gregory’s was a small college belonging to the English secular clergy founded at Paris in the late seventeenth century. Its main purpose was to enable suitable ecclesiastics who had completed their training at Douai or the other colleges abroad to pursue advanced studies at the Sorbonne before working on the mission in England. Its founders hoped it would serve to produce a corps of highly qualified men to fill the leading administrative and teaching posts in the Catholic Church in England. It survived until 1786 when financial difficulties forced it to close—temporarily, as was at first thought. During the Revolution it suffered the fate of the other English Catholic institutions in France, and it never, in fact, reopened. Among the documents that have survived from its archives is a Register Book covering the whole period of its existence from its first beginnings in 1667 until it closed down over a century later. This Register Book, which records the arrival and departure of students, the stages in their university career, their promotion to holy orders, deaths occurring at the college, and occasional memoranda of events affecting the life of the community, was edited for the Catholic Record Society in 1917 by the late Monsignor Edwin Burton.