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Journal articles on the topic 'Church and the press – Anglican Church of Australia'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited." Journal of Anglican Studies 2, no. 1 (June 2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.

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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.

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2

Perth, Peter. "Baptism of Fire. By John Harrison. Pp. 136 incl. ills. Melbourne: Uniting Church Press, 1986. 0 85819 604 2 - Godliness and Good Order. A history of the Anglican Church in Southern Australia. By David Hilliard. Pp. xii + 169 incl. ills and map. Adelaide: Wakefield Press, 1986. A$18. Available from Canterbury Books, 44 Currie Street, Adelaide, S. Australia 5000. 0 949268 45 3." Journal of Ecclesiastical History 41, no. 3 (July 1990): 509–11. http://dx.doi.org/10.1017/s0022046900075461.

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3

Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.

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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.

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4

Condie, Richard. "Response to Bishop Keith Joseph’s ‘The Challenge of Gafcon to the Unity of the Anglican Communion’." Journal of Anglican Studies 20, no. 2 (October 24, 2022): 139–49. http://dx.doi.org/10.1017/s1740355322000328.

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AbstractThis is a response by Bishop Richard Condie, the Bishop of Tasmania and Chairman of Gafcon Australia, to the article by Bishop Keith Joseph (the Bishop of North Queensland, Australia) published in the Journal of Anglican Studies in May 2022. It engages with the nature and limits of unity in the Anglican Church before discussing the unique context of the Jerusalem Declaration and recent developments in the Anglican Church of Australia.

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5

Blake, Garth. "General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 98–101. http://dx.doi.org/10.1017/s0956618x15000940.

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The 16th General Synod of the Anglican Church of Australia was held in Adelaide from 29 June to 3 July 2014. This report covers the major pieces of legislation dealt with at this session, as well as resolutions relating to the Anglican Communion, Church discipline and the Royal Commission into Institutional Responses to Child Sexual Abuse.

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6

Blake, Garth. "Child Protection and the Anglican Church of Australia." Journal of Anglican Studies 4, no. 1 (June 2006): 81–105. http://dx.doi.org/10.1177/1740355306064520.

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ABSTRACTIn the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.

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7

Blake, Garth. "Women Bishops in the Anglican Church of Australia." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.

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8

SC, Garth Blake. "The General Synod of the Anglican Church of Australia." Ecclesiastical Law Journal 8, no. 36 (January 2005): 95–96. http://dx.doi.org/10.1017/s0956618x00006086.

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9

Parkinson, Patrick N., R. Kim Oates, and Amanda A. Jayakody. "Child Sexual Abuse in the Anglican Church of Australia." Journal of Child Sexual Abuse 21, no. 5 (September 1, 2012): 553–70. http://dx.doi.org/10.1080/10538712.2012.689424.

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10

Blake, Garth. "The Confidentiality of Confessions in the Anglican Church of Australia." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 46–52. http://dx.doi.org/10.1017/s0956618x14000908.

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On 1 July 2014 the General Synod of the Anglican Church of Australia passed the Canon Concerning Confessions 1989 (Amendment) Canon 2014, which creates a further exception to the confidentiality of a confession. Under this further exception, a member of the clergy is only required to keep the confession of a ‘serious offence’ confidential where reasonably satisfied that that the penitent has reported the serious offence to the police and, if the penitent is a church worker or a member of the clergy, to the Director of Professional Standards (section 2A(2)). In moving this Bill, I argued that the fundamental theological principle to which it gave expression is that the safety of the members of the Church and the public should be of paramount concern when considering the issue of the confidentiality of confessions, and that accordingly confessions must not operate as a cloak for the concealment of serious criminal offences.

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11

Blake, Garth. "Bishop Roger Herft: The Determination of the Episcopal Standards Board of the Anglican Church of Australia." Ecclesiastical Law Journal 24, no. 3 (September 2022): 363–77. http://dx.doi.org/10.1017/s0956618x22000369.

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In December 2021, the Episcopal Standards Board of the Anglican Church of Australia (the Board) was satisfied that Bishop Roger Herft, the former Bishop of Newcastle between 1993 and 2005, was unfit to remain in holy orders and determined that he be deposed from the exercise of holy orders (the Board Determination). This decision is significant because it is the first occasion in the Anglican Communion on which a senior church leader has had the most severe sanction of deposition from the exercise of holy orders imposed for their inaction in response to allegations of abuse. The context for this decision has been one of allegations of abuse made against church leaders and the concealment of these allegations by senior church leaders in contravention of the statutory requirement to report the allegations to government authorities. There has also been the public scrutiny through government inquiries of the response of churches and their leaders to child abuse.

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12

Blake, Garth. "Ministerial Duty and Professional Discipline in the Anglican Church of Australia." Ecclesiastical Law Journal 12, no. 1 (January 2010): 53–70. http://dx.doi.org/10.1017/s0956618x0999038x.

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This article considers the question whether ministry in the Anglican Church of Australia is a profession as well as a vocation. After considering the context of child sexual abuse in the Church, and the contemporary practice of ministry, it examines whether it exhibits the four commonly recognised sociological marks of a profession: (1) specialised knowledge and skills; (2) service of fundamental human needs; (3) commitment to the other's best interest; and (4) structures for accountability.

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13

Douglas, Brian. "Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia." Studia Liturgica 51, no. 1 (March 2021): 6–21. http://dx.doi.org/10.1177/0039320720978922.

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This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found due to a preference for particular eucharistic theologies. In some Thanksgiving Prayers BBE relationships are excluded or muted in order to lessen any realist notions of Christ’s presence in the Eucharist. Some Anglican liturgical history is considered along with modern liturgies to assess how these relationships are used. Recommendations for a balanced use of both relationships are made.

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14

Douglas, Brian. "‘Virtual’ Eucharists in a Time of COVID-19 Pandemic: Biblical, Theological and Constitutional Perspectives." Journal of Anglican Studies 18, no. 2 (October 9, 2020): 129–43. http://dx.doi.org/10.1017/s1740355320000443.

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AbstractThis article examines the possible use of ‘virtual’ Eucharists in the Anglican Church of Australia in a time of a global pandemic such as exists in the world in 2020 with the spread of coronavirus or COVID-19. The changing nature of modern communication is considered in the context of the possibility of the use of a ‘virtual’ Eucharist, where a priest in one place with a set of bread and wine, consecrates the bread and wine, while at the same time a person in their own home consumes another set of bread and wine with the assumption that second set of bread and wine is also consecrated. Suggestions for and discussion of the use of a ‘virtual’ Eucharist in two dioceses of the Anglican Church of Australia are discussed with a consideration of published material by episcopal leaders. Biblical, theological and constitutional perspectives are then considered in relation to a ‘virtual’ Eucharist before the recommendation is made that ‘virtual’ Eucharists are not considered as appropriate at any time, including during a global COVID-19 pandemic, in the Anglican Church of Australia. Several alternatives to a ‘virtual’ Eucharist are considered which would allow people to obtain spiritual nourishment by other means.

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15

Blake, Garth. "Diocesan Autonomy and National Coherence in the Anglican Church of Australia." Ecclesiastical Law Journal 10, no. 1 (December 3, 2007): 92–96. http://dx.doi.org/10.1017/s0956618x08000914.

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16

STRONG, ROWAN. "Church and State in Western Australia: Implementing New Imperial Paradigms in the Swan River Colony, 1827–1857." Journal of Ecclesiastical History 61, no. 3 (June 11, 2010): 517–40. http://dx.doi.org/10.1017/s0022046909991266.

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This article examines, through the work and attitudes of its first four governors, the relations between Church and State in the last Australia colony to be established. It covers the period from the foundation of the colony in 1829 to the arrival of the first resident bishop of Perth in 1857. It challenges the prevailing historiography of a colonial administration wedded to Anglican privilege, and discusses the persistence of an erastian mind-set among the colonial governors in the 1840s despite the advent of a new paradigm of autonomous imperial engagement by the Church of England.

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17

Kaye, Bruce. "From a Colonial Chaplaincy to Responsible Governance: The Anglican Church of Australia and Its Ecclesiological Challenge." Ecclesiastical Law Journal 23, no. 1 (January 2021): 34–49. http://dx.doi.org/10.1017/s0956618x20000666.

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Habits and institutions gradually emerged in earliest Christianity. They were soon enrolled in the Roman empire and subsequently into various forms of Christendom. The English Christendom lasted many centuries and in the period of empire planted the Anglican Church in Australia. This Christendom model was fractured decisively in New South Wales in the first half of the nineteenth century. The recent Royal Commission into abuse in institutions has brought to light serious abuse in the Church and associated it with a form of clericalism. The Commission identifies this issue but does not offer any analysis of its character or causes, which has the effect of diminishing the contribution that the Commission might have made to addressing the problem. A preliminary attempt is offered in this article.

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18

Kaye, Bruce. "Brian Douglas, (2022) The Anglican Eucharist in Australia: The History, Theology, and Liturgy of the Eucharist in the Anglican Church of Australia." Ecclesiology 18, no. 2 (June 21, 2022): 255–58. http://dx.doi.org/10.1163/17455316-18020005.

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19

Freier, Philip L. "The Anglican Church of Australia and Indigenous Australians: The Case of the Mitchell River Mission." Journal of Anglican Studies 1, no. 2 (December 2003): 62–80. http://dx.doi.org/10.1177/174035530300100205.

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ABSTRACTThis article examines the early development of the Mitchell River Mission and explores how the missionary agenda developed in response to external circumstances. Even though the missionaries espoused a strong commitment to the land and cultural rights of Aborigines they quickly developed institutional practices in the Mission that seemed more designed for control than freedom. The Mitchell River Mission raises questions about Anglican identity especially in its form of expression in cross-cultural situations of frontier mission.

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20

Tucker, Karen B. Westerfield. "Congregational Song as Liturgical Ordo and Proper: The Case of English-Language Hymns and Hymnals." Studia Liturgica 28, no. 1 (March 1998): 102–20. http://dx.doi.org/10.1177/003932079802800106.

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Hymns are for us Dissenters what the liturgy is for the Anglican. They are the framework, the setting, the conventional, the traditional part of divine service as we use it. They are, to adopt the language of the liturgiologists, the Dissenting Use. That is why we understand and love them as no one else does. You have only to attend Anglican services to discover that the Anglican, though he can write a hymn, cannot use it. It does not fit the Prayer Book service. 1 1 Bernard Lord Manning, The Hymns of Wesley and Watts (London: Epworth Press 1942) 133-4. It is therefore surprising to find the statement that hymns are “particularly associated with [the] Anglican church” under the entry “Hymn” in Michael Kennedy, The Oxford Dictionary of Music, 2nd edn, Oxford and New York: Oxford University Press 1994

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21

Foster, Neil. "The Bathurst Diocese Decision in Australia and its Implications for the Civil Liability of Churches." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 14–34. http://dx.doi.org/10.1017/s0956618x1600106x.

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In the New South Wales Supreme Court decision of Anglican Development Fund Diocese of Bathurst v Palmer in December 2015, a single judge of the court held that a large amount of money which had been lent to institutions in the Anglican Diocese of Bathurst, and guaranteed by a letter of comfort issued by the then bishop of the diocese, had to be repaid by the bishop-in-council, including (should it be necessary) levying the necessary funds from the parishes. The lengthy judgment contains a number of interesting comments on the legal personality of church entities and may have long-term implications (and not merely in Australia) for unincorporated, mainstream denominations and their contractual and tortious liability to meet orders for payment of damages. The article discusses the decision and some of those implications.

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22

Sherlock, Peter. "‘Leave it to the Women’ The Exclusion of Women from Anglican Church Government in Australia." Australian Historical Studies 39, no. 3 (August 18, 2008): 288–304. http://dx.doi.org/10.1080/10314610802263299.

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23

Parkinson, Patrick, Amanda Jayakody, and Kim Oates. "Breaking the Long Silence: Reports of child sexual abuse in the Anglican Church of Australia." Ecclesiology 6, no. 2 (April 1, 2010): 183–200. http://dx.doi.org/10.1163/174413610x493791.

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24

Reid, Duncan. "Some Theological Issues around Child Protection." Journal of Anglican Studies 4, no. 1 (June 2006): 107–12. http://dx.doi.org/10.1177/1740355306064519.

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ABSTRACTThis short piece seeks to offer a theological framing to the issues raised by Garth Blake in his very fine article ‘Child Protection and the Anglican Church of Australia’. What are some of the theological issues behind the current state of affairs with regard to child protection, and the church's attempts to remedy past failures to protect the children in its care? Very briefly I want to mention several clusters of theological issues: responsibility, or the duty of care; forgiveness and betrayal of trust; sin and scapegoating; gospel and law; and the problem of meaning.

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25

Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, no. 2 (June 6, 2018): 109. http://dx.doi.org/10.31312/2310-6085-2018-13-2-109-127.

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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main confessional groups of the early XIX century England on the issue of the parliamentary reform: Anglicans (members of the state Church of England) and radical Protestants — dissenters. The Church of England was closely connected with the English model of the «old order», based on the political dominance of the land-owning elite, the dissenters mostly belonged to the «middle class», which sought to reform the political system. Based on the analysis of the speeches of Anglican bishops in the Parliament, the results of the voting at the General elections, the preaching of the clergy, the Anglican and dissenter press, the author comes to the conclusion that most of dissenters supported the idea of reform, and the adherents of the established Church were deeply divided. Not only the supporters of the «old order» and the Tory party were Anglicans, but also the Whigs that put forward the idea of parliamentary reform. It was supported also by some of the Anglican clergy. Theological arguments for and against the reform were rare enough. This allows us to state the existence of religious aspects of the confrontation over the parliamentary reform, but not to qualify it as a full-fledged religious conflict between Anglicans and dissenters.

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Stetckevich, M. S. "ПАРЛАМЕНТСКАЯ РЕФОРМА 1832 ГОДА В АНГЛИИ — РЕЛИГИОЗНЫЙ КОНФЛИКТ?" Konfliktologia 13, no. 2 (June 6, 2018): 119. http://dx.doi.org/10.31312/2310-6085-2018-13-2-119-136.

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The article is devoted to the analysis of the struggle for the first parliamentary reform in England (1830–1832) in order to get an answer on the question of the possibility of classifying this conflict as a religious one. The author proceeds from the previously formulated concept, according to which the most important feature, allowing to classify the conflict as religious, is the division of the subjects of the conflict on religious grounds, and not the presence, as many researchers believe, of religious motivation of the opposing sides. The article analyzes the position of the two main confessional groups of the early XIX century England on the issue of the parliamentary reform: Anglicans (members of the state Church of England) and radical Protestants — dissenters. The Church of England was closely connected with the English model of the «old order», based on the political dominance of the land-owning elite, the dissenters mostly belonged to the «middle class», which sought to reform the political system. Based on the analysis of the speeches of Anglican bishops in the Parliament, the results of the voting at the General elections, the preaching of the clergy, the Anglican and dissenter press, the author comes to the conclusion that most of dissenters supported the idea of reform, and the adherents of the established Church were deeply divided. Not only the supporters of the «old order» and the Tory party were Anglicans, but also the Whigs that put forward the idea of parliamentary reform. It was supported also by some of the Anglican clergy. Theological arguments for and against the reform were rare enough. This allows us to state the existence of religious aspects of the confrontation over the parliamentary reform, but not to qualify it as a full-fledged religious conflict between Anglicans and dissenters.

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27

Jarvis, Anthea. "The Dress Must Be White, and Perfectly Plain and Simple: Confirmation and First Communion Dress, 1850–2000." Costume 41, no. 1 (June 1, 2007): 83–98. http://dx.doi.org/10.1179/174963007x182354.

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The basis for this article was a paper given at the Annual Symposium of the Costume Society in Norwich in 1998, on the theme of religious dress. It has been expanded with further research. This article traces the history and development of special dress worn for the sacraments of confirmation and first communion in the Church of England and the Roman Catholic Church. Before the 1850s no special dress was required; the growth of the fashion for increasingly elaborate white dresses and veils post-1850 seems to have been fostered by the growing affluence of the middle classes and by the fashion press. Special dress for Anglican confirmation declined in popularity in the later twentieth century, while dress for Catholic first communion, in contrast, has become, like dress for weddings, an occasion for an orgy of consumerism.

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28

Buturlimova, Olha. "Relations Between Labour Party and Christian Churches in England at the End of XIX – the First Third of the XX cc." European Historical Studies, no. 13 (2019): 101–20. http://dx.doi.org/10.17721/2524-048x.2019.13.101-120.

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The article traces the responses of the Church of England, Roman – Catholic Church and “free churches” on the development of the Labour Party. The author underlines that Labour party was assisted by those Christian churches. It is mentioned also that Labour Church and Ethic Church as Labour supporters too. The article touches upon such problems as social inequality in British society, secularization of the working class in urban cotton towns and ports. Anglican Church’s help to the low-income working class is investigated also. The author underlines that British Labour party was deeply influenced by Christian Socialism so it made its relations with Church of England closer. Chaplains supported the Labour party in their sermons, letters and church press. Such favour was especially crucial in rural areas where Labour party had lower election results in comparison with Liberal and Conservative parties. The author analyses contribution of the “free churches” to the development of the Labour party. It is widely recognized that “free churches” are identified as traditional ally of the Liberal party. The author confirmed that “free churches” did not give wide electoral support to the Labour party but gave considerable amount of candidates who were active in trade unions, local Labour parties and in the British Parliament. The author also considers that the Roman – Catholic communities mainly represented by Irish immigrants and their descendants as an important part of the wide social base of the Labour Party. The author comes to conclusion that strong ties between Christian churches and the British Labour party help us to explain its program and election successes in the first third of the XX century.

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29

Saunders, Robert. "God and the Great Reform Act: Preaching against Reform, 1831–32." Journal of British Studies 53, no. 2 (April 2014): 378–99. http://dx.doi.org/10.1017/jbr.2014.5.

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AbstractThe struggle for the “Great” Reform Act was one of the most serious crises of the nineteenth century, stirring controversy not only in Parliament and the political unions but in churches and chapels across the country. For many of its supporters, reform was a holy cause; for its opponents, it was a “Satanic” measure. This article seeks to reestablish reform as a religious controversy, paying special attention to the religious press and to the hundreds of sermons preached by the Anglican clergy. Anglicans mobilized an array of scriptural authorities against the reform bill, contributing directly to the rising temperature of debate. This was a “Constitution in Church and State,” and the church possessed both an authority and an audience that few institutions could match. Restoring it to the center of debate helps us to understand what was at stake in the reform bill and why it aroused such bitter passions.

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30

Lockley, Philip. "Histories of Heterodoxy: Shifting Approaches to a Millenarian Tradition in Modern Church History." Studies in Church History 49 (2013): 377–88. http://dx.doi.org/10.1017/s0424208400002242.

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In 1956, the Society for the Promotion of Christian Knowledge published a work chronicling a subject billed as ‘an unrecorded chapter of Church history’. The author was an elderly Anglican clergyman, George Balleine. The book was Past Finding Out: The Tragic Story of Joanna Southcott and her Successors.Before Balleine, the early nineteenth-century figure of Joanna Southcott, and her eventually global religious movement, had garnered scant mainstream attention. The most extensive work was Ronald Matthews’s rudimentary analysis of Southcott and five other ‘English Messiahs’ in a 1936 contribution to the psychology of religion. Southcott had not, in fact, claimed to be a messiah herself; rather, she was the prophet of a coming messiah named ‘Shiloh’. Southcott’s followers (variously labelled ‘Southcottians’, ‘Christian Israelites’ ‘Jezreelites’, among other names) believed that she and certain later figures were inspired by God to signal the imminence of the Christian millennium. Claimants to be the actual Shiloh messiah occasionally featured within this particular tradition of biblical interpretation, inspiration and theodicy. The splinter-prone movement spread through Britain, Australia, New Zealand and North America, and retained a few thousand members in the twentieth century.

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31

Horsburgh, Michael. "Doctrine Commission of the Anglican Church of Australia, Marriage, Same-Sex Marriage and the Anglican Church of Australia: Essays from the Doctrine Commission (Mulgrave, VIC: Broughton Publishing, 2019), pp. iv + 312. ISBN 978-0-6482659-4-8. RRP AU$34.95." Journal of Anglican Studies 18, no. 2 (October 3, 2019): 269–75. http://dx.doi.org/10.1017/s1740355319000251.

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32

ASTON, NIGEL. "The Limits of Latitudinarianism: English Reactions to Bishop Clayton's An Essay on Spirit." Journal of Ecclesiastical History 49, no. 3 (July 1998): 407–33. http://dx.doi.org/10.1017/s0022046998007775.

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Publication of An essay on spirit in 1750 was, on the face of it, no particular landmark in the history of heterodoxy. There had been arguments in Anglican circles since the 1680s about ‘mystery’ and the Holy Trinity, all part of the assault on fundamental articles of belief waged by such critics as John Toland and Anthony Collins after the Revolution Settlement, a time when interest in Arian ideas was reviving among Isaac Newton's followers, particularly Samuel Clarke and William Whiston. An essay on spirit – this latest expression of a highly developed Arianism – was couched in scholastic, even esoteric language, of apparent interest only to controversialists on either side of the question. What, however, made it a cause célèbre was the talk from the moment it left the press that its author and apologist for what we have recently been reminded was the archetypal Christian deviation was none other than one of the most senior members of the Church of Ireland – the bishop of Clogher, Robert Clayton, himself an Englishman by birth. Though not every commentator could or would believe this ascription, the bishop himself never attempted to deny it and, before long, the unsettling evidence of the extent to which heresy had penetrated the highest circles of the Anglican establishment was beyond serious doubt. Its appearance (and the writings which followed) led to vigorous counter-blasts on both sides of the Irish Sea from a range of clerical and lay opinion that extended well beyond the confines of any church ‘party’. Having spent the previous half century countering, with some success, the different strains of deism and free-thinking on the frontiers of Anglicanism, a broad band of clergy was alarmed that Clayton's writings of the 1750s bore disturbing witness to the presence of traitors within the citadel who, in challenging the Church to tolerate their continued presence, were ready to endanger its moderate latitudinarian character. Moreover, An essay on spirit appeared at a time when the writings of Middleton and Hume also demanded the notice of theologians, and the ‘Church in Danger!’ had not ceased to be an appropriate battle cry to marginalised Tories.

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Coussens, Anna, Tim Anson, Rachel M. Norris, and Maciej Henneberg. "Sexual dimorphism in the robusticity of long bones of infants and young children." Anthropological Review 65 (June 30, 2002): 3–16. http://dx.doi.org/10.18778/1898-6773.65.01.

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It is difficult to determine the sex of subadult skeletal remains because there is a little sexual dimorphism present pre-pubertally. In a historic sample of 24 children aged 0-4 years from St. Mary's Anglican Church,Marion, South Australia, the robustness of femora and of humeri was correlated with sexually dimorphic mandibular morphology. Ratios of midshaft circumference to diaphyseal length of humeri and femora and the ratio of minimum circumference to diaphyseal length of the humerus showed correlation with sex determined by mandibular morphology, male indices being greater than the female ones. The humerus midshaft circumference index showed the greatest difference between sexes (P value=0.0002). The results need confirmation on known-sex skeletal remains, but for the moment this robusticity dimorphism seems to be a new discovery for osteological practice.

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Young, Marisa. "From T.T. Reed’s Colonial Gentlemen to Trove: Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers." ANZTLA EJournal, no. 11 (April 19, 2015): 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.

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T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this research work in religious history and educational history has been linked to the contribution of Protestant clergymen in educational administrations, either through leadership roles as headmasters or through participation in activities established by school boards or councils. Numerous Protestant ministers of religion developed high profile roles during the early growth of non-government as well as government-supported primary and secondary schools in colonial South Australia. This article will emphasise the ways that information searches using Trove can highlight forgotten aspects of educational activities undertaken by clergymen. It will focus on the activities of three ministers from the Church of England who combined their parish duties in the Diocese of Adelaide with attempts to run schools funded by private fees. Their willingness to undertake teaching work in this way thrust them into the secular world of an emerging Australian education market, where promotional activity through continuous newspaper advertising was part of the evolution of early models of educational entrepreneurship. These clergymen faced considerable competition from private venture schools as well as government-supported schools in the colonial capital. This article will also highlight gender issues associated with their promotional activities, as each minister used different definitions of gender in order to build supportive social networks for their schools and attract attention to their teaching activities.

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St Leon, Mark Valentine. "Presence, Prestige and Patronage: Circus Proprietors and Country Pastors in Australia, 1847–1942." Alternative Spirituality and Religion Review 12, no. 1 (2021): 39–73. http://dx.doi.org/10.5840/asrr2021122179.

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Christianity and circus entered the Australian landscape within a few decades of each other. Christianity arrived with the First Fleet in 1788. Five years later, Australia’s first church was opened. In 1832, the first display of the circus arts was given by a ropewalker on the stage of Sydney’s Theatre Royal. Fifteen years later, Australia’s first circus was opened in Launceston. Nevertheless, Australia’s historians have tended to overlook both the nation’s religious history and its annals of popular entertainment. In their new antipodean setting, what did Christianity and circus offer each other? To what extent did each accommodate the other in terms of thought and behaviour? In raising these questions, this article suggests the need to remove the margins between the mainstreams of Australian religious and social histories. For the argument of this article: 1) the term “religion” will refer to Christianity, specifically its Roman Catholic and principal Protestant manifestations introduced in Australia, Anglican, Presbyterian and Methodist; and 2) the term “circus” will refer to the form of popular entertainment, a major branch of the performing arts and a sub-branch of theatre, as devised by Astley in London from 1768, and first displayed in the Australia in 1847.

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Key, Newton E. "Visible and Apostolic: The Constitution of the Church in High Church Anglican and Non-Juror Thought. By Robert D. Cornwall. Newark, N.J.: University of Delaware Press, 1993. 215 pp. $36.50." Church History 65, no. 2 (June 1996): 283–85. http://dx.doi.org/10.2307/3170317.

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Ross, Alexander. "The Anglican Eucharist in Australia: The History, Theology and Liturgy of the Eucharist in the Anglican Church of Australia Brian Douglas Brill, Leiden, 2022, Anglican-Episcopal Theology and History 8, 360 pp (paperback €65), ISBN: 978-90-04-46928-0." Ecclesiastical Law Journal 25, no. 1 (January 2023): 100–103. http://dx.doi.org/10.1017/s0956618x22000709.

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Barducci, Marco. "The Anglo-Dutch Context for the Writing and Reception of Hugo Grotius’s De Imperio Summarum Potestatum Circa Sacra, 1617-1659." Grotiana 34, no. 1 (2013): 138–61. http://dx.doi.org/10.1163/18760759-03400011.

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As an illustration of the complexity of Anglo-Dutch intellectual connections in the seventeenth century, this essay focuses on the transnational context for the writing and reception of Grotius’s De imperio summarum potestatum circa sacra. DI was composed by Grotius during the dispute between Remonstrants and Contra-Remonstrants, but it was addressed not solely to a Dutch audience, but also to an English one. DI was intended by Grotius and by his patron Oldenbarnevelt to win the favour of James I to the cause of the Remonstrants in the context of their struggle against the orthodox Calvinists, the Contra-Remonstrants. Grotius praised the control of James I over the state church, and expressed his admiration for the hierarchical organisation of Anglican episcopacy. In doing so, he expressly took the English civil and ecclesiastical government of James I as a blueprint for the solution of the Dutch religious troubles. This article argues that despite of Grotius’s attempt to gain the approval of James I’s entourage before sending DI to press, DI was criticized both by his English interlocutors and, consistently throughout the century, by English Anglican-Royalist readers. The first part of this article will sketch the Anglo-Dutch cultural and political context which formed the background of DI. Secondly, it will examine the English sources of this work and how Grotius bent them to his and Oldenbarnevelt’s internal and foreign policy. Finally, it will offer some brief considerations concerning the controversial reception of DI in mid-seventeenth century England with a special focus on the Anglican tradition.

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Innes, Joanna. "Robert D. Cornwall. Visible and Apostolic: The Constitution of the Church in High Church Anglican and Non-Juror Thought. Newark, Del.: University of Delaware Press. 1993. Pp. 215. $36.50. ISBN 0-87413-466-8." Albion 26, no. 4 (1994): 678–79. http://dx.doi.org/10.2307/4052266.

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Madden, Gerard. "Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951." Twentieth Century Communism 21, no. 21 (November 1, 2021): 29–54. http://dx.doi.org/10.3898/175864321834645805.

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Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.

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Lemieux, Raymond. "MARSHALL, Joan, A Solitary Pillar. Montreal's Anglican Church and the Quiet Revolution (Montréal et Kingston, McGill-Queen's University Press, 1994), 220 p. 34,95 $." Revue d'histoire de l'Amérique française 49, no. 2 (1995): 275. http://dx.doi.org/10.7202/305428ar.

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Piggin, Stuart. "The Anglican eucharist in Australia. The history, theology, and liturgy of the eucharist in the Anglican Church of Australia. By Brian Douglas. (Anglican-Episcopal Theology and History, 8.) Pp. x + 347 incl. 1 fig. Leiden–Boston: Brill, 2022. €65 (paper). 978 90 04 46928 0; 2405 7576." Journal of Ecclesiastical History 74, no. 1 (December 29, 2022): 212–14. http://dx.doi.org/10.1017/s0022046922001130.

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Ioannou, Stella, Maciej Henneberg, Renata J. Henneberg, and Timothy Anson. "Diagnosis of Mercurial Teeth in a Possible Case of Congenital Syphilis and Tuberculosis in a 19th Century Child Skeleton." Journal of Anthropology 2015 (March 29, 2015): 1–11. http://dx.doi.org/10.1155/2015/103842.

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Without the presence of “caries sicca,” “sabre shins,” and nodes/expansion of the long bones with superficial cavitation, differential diagnosis of venereal syphilis and tuberculosis (TB) may be difficult as various infections produce similar responses. However, congenital syphilis has distinctive features facilitating a diagnosis. A case study of remains of a juvenile European settler (probably male, 8–10 years old) (B70) buried in the 19th century and excavated in 2000 from the cemetery of the Anglican Church of St. Marys in South Australia is presented. B70 demonstrated that the two diseases might have been present in the same individual, congenital syphilis and TB. Widespread destruction of vertebral bodies and kyphosis-related rib deformations indicate advanced TB. Severe dental hypoplasia is limited to permanent incisors and first molars; there is pitting on the palate, periosteal reaction on the skull vault, and thinned clavicles. Dental signs are not limited to “screwdriver” central incisors and mulberry molars. Apical portions of the crowns of permanent upper, lower, central, and lateral incisors have multiple hypoplastic-disorganized defects; deciduous canines have severely hypoplastic crowns while possibly hypoplastic occlusal surfaces of lower deciduous second molars are largely destroyed by extensive caries. These dental abnormalities resemble teeth affected by mercurial treatment in congenital syphilitic patients as described by Hutchinson.

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Whelan, Timothy. "Luke Savin Herrick Wright Samuel Taylor Coleridge and the Anglican ChurchSamuel Taylor Coleridge and the Anglican Church. Luke Savin Herrick Wright. Notre Dame, IN: University of Notre Dame Press, 2010. Pp. viii+295." Modern Philology 111, no. 2 (November 2013): E221—E224. http://dx.doi.org/10.1086/671959.

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Goldie, Mark. "Visible and apostolic. The constitution of the Church in High Church Anglican and non-juror thought. By Robert D. Cornwall. Pp. 215. Newark: University of Delaware Press/London–Toronto: Associated University Presses, 1993. 0 87413 466 8." Journal of Ecclesiastical History 46, no. 2 (April 1995): 368–69. http://dx.doi.org/10.1017/s0022046900011842.

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Downes, Peter, Kenneth McNamara, and Alex Bevan. "Encounters with Charles Hartt, Louis Agassiz and the Diamonds of Bahia: The Geological Activities of the Reverend Charles Grenfell Nicolay in Brazil, 1858-1869." Earth Sciences History 33, no. 1 (January 1, 2014): 10–25. http://dx.doi.org/10.17704/eshi.33.1.95872j4m742v2g24.

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The Reverend Charles Grenfell Nicolay (1815-1897) made an important contribution to early geological work in Western Australia as a scientific adviser to the Colonial government and founder of the Colony's first public collection of rocks, minerals and fossils. During his early career he taught geography at King's and Queen's Colleges in London, before leaving London in 1858 to serve as the Anglican Church Chaplain to the British residents in the city of Salvador, Bahia, Brazil. We describe here some of his geological activities in Brazil over the period 1858-1869. He assisted Charles Frederick Hartt (1840-1878) and Louis Agassiz (1807-1873) on the Thayer Expedition of 1865-1866 in their geological investigations of the province of Bahia, most notably providing geological descriptions of the diamond deposits of the Chapada Diamantina, then a diamond province of world importance. After returning to England, he presented his findings on the Chapada Diamantina to the British Association for the Advancement of Science meeting in Norwich in 1868. From May to August 1869, he made a brief return visit to Brazil acting as a geological advisor to the Brazilian Turba Company, who were hoping to exploit bituminous sedimentary deposits adjacent to the Bahia de Camamu, Bahia, in the production of oil and gas. Following his arrival in Western Australia, he corresponded with the Reverend William B. Clarke (1798-1878), in 1871-1872, on the subject of Brazilian diamonds, as Clarke sought to understand the diamond occurrences in eastern Australia. Through Clarke, Nicolay's description of the geology of the Chapada Diamantina was circulated to the Australian scientific community.

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Mang, Pum Za. "The Anglican Church in Burma: From Colonial Past to Global Future. By Edward Jarvis. University Park, The Pennsylvania State University Press, 2021. Pp. 214. $ 99.95." Church History 91, no. 2 (June 2022): 447–49. http://dx.doi.org/10.1017/s0009640722001986.

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Friesen, Paul H. "Samuel Taylor Coleridge and the Anglican Church. By Luke Savin Herrick Wright. Notre Dame: University of Notre Dame Press, 2010. viii + 296 pp. $35.00 paper." Church History 81, no. 4 (December 2012): 1003–5. http://dx.doi.org/10.1017/s0009640712002284.

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Evgeny V., Drobotushenko. "The Foreign Press about the Change of Attitude of Soviet Power to Orthodoxy in 1943 (According to TASS)." Humanitarian Vector 15, no. 6 (December 2020): 62–171. http://dx.doi.org/10.21209/1996-7853-2020-15-6-162-171.

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The article analyzes a selection of materials of the foreign press, made by the Telegraph Agency of the Soviet Union (TASS) in 1943 on the reaction to the change in the attitude of the Soviet government to the Russian Orthodox Church (ROC). It is presented in one of the files of the state archive of the Russian Federation (SARF). In the collection mentioned, there are notes and articles of various editions of the countries of Europe, and also the States of North and South America, Africa, Australia. The claimed problems have not been seriously analyzed from the scientific point of view so far. The author notes that the negative and positive assessments of the transformation of the religious policy of the USSR were clearly divided into the two camps: the countries that supported the USSR in 1943 and the countries that had opposite views. The rhetoric of the press in the United States, Canada and England differed significantly from that one in Europe as a whole, and even more in Nazi Germany, Italy and Romania. The press of countries that were far away from the events, for example, the States of South America or Australia, reflected a neutral attitude to what was happening. Against this background, all actions of the Soviet authorities were assessed as superficial, temporary, and “fake”. According to the critics, they were forced. In reality, there was no question of freedom of religion in the USSR. In turn, the press of the allied countries relatively highly appreciated the changes in the policy of the Soviet state. It is obvious that the problems stated in the title of the article require further serious scientific analysis, which implies a large volume of work with foreign media of the time under consideration and with archival sources. Keywords: religion, Orthodoxy, freedom of religion, Patriarch, Council for the Affairs of the Russian Orthodox Church, mass media

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Mugambi, J. N. K. "Missionary Presence in Interreligious Encounters and Relationships." Studies in World Christianity 19, no. 2 (August 2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.

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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.

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