Academic literature on the topic 'Church of England, 1927'
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Journal articles on the topic "Church of England, 1927"
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Boulton, Canon Peter. "Twentieth-Century Revision of Canon Law in the Church of England." Ecclesiastical Law Journal 5, no. 26 (January 2000): 353–68. http://dx.doi.org/10.1017/s0956618x00003847.
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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.
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MACHIN, G. I. T. "Parliament, the Church of England, and the Prayer Book Crisis, 1927-8." Parliamentary History 19, no. 1 (March 17, 2008): 131–47. http://dx.doi.org/10.1111/j.1750-0206.2000.tb00449.x.
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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.
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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.
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Doe, Norman. "The Church in Wales and the State: A Juridical Perspective." Journal of Anglican Studies 2, no. 1 (June 2004): 99–124. http://dx.doi.org/10.1177/174035530400200110.
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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.
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STAPLETON, JULIA. "THE NEW LIBERAL VISION OF C. F. G. MASTERMAN: RELIGION, POLITICS AND LITERATURE IN EARLY TWENTIETH-CENTURY BRITAIN." Modern Intellectual History 17, no. 1 (October 26, 2017): 85–115. http://dx.doi.org/10.1017/s1479244317000531.
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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.
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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.
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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.
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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.
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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.
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MORRISH, P. S. "Parish-Church Cathedrals, 1836–1931: Some Problems and their Solution." Journal of Ecclesiastical History 49, no. 3 (July 1998): 434–64. http://dx.doi.org/10.1017/s0022046998007763.
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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.
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Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (April 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.
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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.
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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, no. 2 (September 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
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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.
Dissertations / Theses on the topic "Church of England, 1927"
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Fenwick, Richard David. "The Free Church of England, otherwise called the Reformed Episcopal Church, c.1845 to c.1927." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683131.
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Maiden, John. "The Anglican prayer book controversy of 1927-28 and national religion." Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/247.
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This is a study of religious national identity in Britain during the 1920s. The focus of the thesis is the Prayer Book controversy which engulfed the Church of England in 1927 and 1928 and climaxed with the House of Commons rejecting the Church’s proposals for an alternative liturgy on two occasions. The purpose of the revised book was to incorporate moderate Anglo-Catholicism into the life of the Church. It is asserted that the main factor behind the revision controversy, largely overlooked in previous studies, was a conflict of different models of national religion. While the dominant ‘Centre-High’ (sometimes referred to as ‘liberal Anglican’) faction in the Church, which included the English Catholic section of Anglo-Catholics, favoured a broadly Christian national religion and a tolerant, comprehensive established Church, many Protestants, in particular conservative Evangelicals, understood religious national identity to be emphatically Protestant under the terms of a Reformation settlement. The bishops’ revision proposals challenged the Protestant uniformity of the Church and so brought into question the constitutional relationship between Church and State. Thus the issue of national religion played a pivotal role in the revision controversy. Chapter one gives the background to the liturgical project in the Church, assessing the balance of power between the Anglican parties in the 1920s and explaining the purposes of revision. It is argued that the new Prayer Book reflected the reigning Centre-High orthodoxy of the House of Bishops and was moderately Anglo-Catholic in nature. This underlying agenda led many Evangelicals and advanced Anglo-Catholics to reject the new book. Chapters two and three describe the Evangelical and Anglo-Catholic responses respectively and argue that both parties were divided over revision, with large sections of both opposed to revision. Chapter four explains the attitude of the conservative Evangelical, Centre-High and ‘Western’ Catholic groupings towards the constitutional, cultural and moral dimensions of religious national identity. It argues that these understandings of national religion were a key cause of identity conflict within the Church and so determined the responses of each Church faction towards revision. Chapter five enlarges on the idea of Protestant national religion during the period by assessing the important role of the Free Churches and non-English mainline Churches in the crisis. It argues that the involvement of Protestants in these denominations was significant and that the ideologies of anti-Catholicism and national Protestantism motivated this. Finally, chapter six further emphasises the ‘national’ dimension of the revision controversy by explaining the attitude of the House of Commons to revision. It is asserted that the Commons’ debates on revision were in fact discussions on the role of national religion in 1920s Britain and that the rejections of the bishops’ proposals demonstrated the resilience of parliamentary Protestantism in British politics. Overall, the thesis concludes that, while Protestant national identity certainly weakened from the mid nineteenth century, this decline should not be exaggerated. Indeed the 1920s may have seen an upsurge in anti-Catholicism, as Protestants, in particular Evangelicals, reacted to the rise of Anglo-Catholicism in the Church and the post-war successes of Roman Catholicism. The idea of Protestant Britain remained a strong alternative to the conceptualisation of a broadly Christian Britain during 1920s.
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Brewitt-Taylor, Samuel. "'Christian radicalism' in the Church of England, 1957-1970." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e1a19573-6e94-46d7-92d7-d27e8f9f3458.
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This thesis is the first study of 'Christian radicalism' in the Church of England between 1957 and 1970. Radicalism grew in influence from the late 1950s, and burst into the national conversation with John Robinson’s 1963 bestseller, Honest to God. Emboldened by this success, between 1963 and 1965 radical leaders hoped they might fundamentally reform the Church of England, even though they were aware of the diversity of their supporting constituency. Yet by 1970, following a controversial turn towards social justice issues in the late 1960s, the movement had largely reached the point of disintegration. The thesis offers five central arguments. First, radicalism was fundamentally driven by a narrative of epochal transition, which understood British society in the late 1950s and early 1960s to be undergoing a seismic upheaval, comparable to the transition between the Middle Ages and the Renaissance. Secondly, this led radicals to exaggerate many of the social changes occurring in the period, and to imagine the emergence of a new social order. Radicals interpreted affluence as an era of unlimited technology, limited church decline as the arrival of a profoundly secular age, and limited sexual shifts as evidence of a sexual revolution. They effectively created the idea of the ‘secular society’, which became widely accepted once it was adopted by the Anglican hierarchy. Third, radical treatment of these themes was part of a tradition that went back to the 1940s; radicals anticipated many of the themes of the secular culture of the 1960s, not the other way round. Fourth, far from slavishly adopting secular intellectual frameworks, radical arguments were often framed using theological concepts, such as Christian eschatology. Finally, for all these reasons, Christian radicals made an original and influential contribution to the elite re-imagination of British society which occurred in the 1960s.
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Reeh, Tina Alice Bonne. "The Church of England and Britain's Cold War, 1937-1948." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2c197863-2037-4cf9-af48-590f5694abea.
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The thesis deals with Britain's early Cold War history and the political history of the Church of England. It mainly uses primary sources, and contributes to our growing understanding of the early Cold War, especially in its cultural/religious elements. It explores how the Church of England dealt with the development of the early Cold War in Britain. It argues that in order to understand better the Church of England's role, an account of its perspective on issues of state modernisation dating back to at least the 1930s is necessary. It was then, during a decade of authoritarianism, and especially at the Oxford Conference of 1937, that the Church' standpoint towards secularisation was established, while the transnational agenda of the ecumenical movement was also adopted and internalized by Church of England. The thesis also examines the agencies which it built and worked with: in particular the British Council of Churches and the World Council of Churches. As the Church is the Established Church, its relationship with specific government agencies, especially the British Foreign Office and the Ministry of Information also became increasingly important. The thesis reveals the Church of England's lack of autonomy in time of crisis and the importance of key individuals for the institutional leadership of the Church. Its ecumenical agenda had played an important role, but this was under pressure after the War, as a Europe-wide Christian community was increasingly challenged by 'Western Union' plans for a Cold War Western, Christian community and bloc. By 1948 the Church had been enrolled in the Cold War between East and West which was apparent in its alignment with British government policies and its withdrawn role in the ecumenical community. The thesis adds to our understanding of the Church of England's relationship to the state in these years, and contributes to the cultural dimension of the early Cold War in Britain.
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Barlow, Bernard Francis. "'A brother knocking at the door' : the Malines Conversations, 1921-25." Thesis, University of St Andrews, 1994. http://hdl.handle.net/10023/13982.
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This thesis examines the history and development of the first "semi-official" face-to-face meetings between members of the Church of England and the Roman Catholic Church since the Reformation. The series of meetings were held at Malines, Belgium, under the presidency of Cardinal Mercier, and extended from 1921-1925. The initiative for these meetings came from private individuals, principally from Lord Halifax (2nd Viscount) on the Anglican side, and Abbe Fernand Portal, a French Roman Catholic priest. By involving Cardinal Mercier in these "private conversations", the participants succeeded in obtaining a guarded measure of authorization from the leadership of both Churches, from Randall Davidson, Archbishop of Canterbury, and from Pope Pius XI. When news of these Conversations at Malines eventually became public, it occasioned considerable negative reaction both from Evangelical Anglicans and the more ultramontane English Roman Catholics. The Evangelicals objected that the Anglican participants at these meetings were principally Anglo-Catholics and not representative of the whole Anglican Church, and the Roman Catholics objected to the fact that the meetings were being held on the Continent, and that English Roman Catholics had been excluded from the group of participants. The theological movements and historical conditions of the times militated against the success of these meetings, both in terms of arriving at a common and acceptable theological meeting point, and also in terms of the growing difference in organizational structures of both Churches. It was principally the enthusiasm and vision of Halifax, Portal and Mercier for preparing the groundwork of a united Christendom which provided the momentum for continued meetings. The Malines meetings in themselves did not result in any major ecumenical advance in their own time, but in several substantial ways they have initiated and contributed important elements in methodology and content to the present ecumenical work of the ARCIC Commission and in Anglican/Roman Catholic relations.
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Kirby, James. "Historians and the Church of England : religion and historical scholarship, c.1870-1920." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7056c671-d64b-4014-b209-f4f5dde2d39d.
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The years 1870 to 1920 saw an extraordinary efflorescence of English historical writing, dominated by historians who were committed members of the Church of England, many of them in holy orders. At a time when both history and religion were central to cultural life, when history was becoming a modern academic discipline, and when the relationship between Christianity and advanced knowledge was under unprecedented scrutiny, this was a phenomenon of considerable intellectual significance. To understand why this came about, it is necessary to understand the intellectual and institutional conditions in the Church of England at the time. The Oxford Movement and the rise of incarnational theology had drawn Anglicans in ever greater numbers towards the study of the past. At the same time, it was still widely held that the Church of England should be a ‘learned church’: it therefore encouraged scholarship, sacred and secular, amongst its laity and clergy. The result was to produce historians who approached the past with a new set of priorities. The history of the English nation and its constitution was rewritten to show that the church – and especially the medieval church – was the originator and guarantor of modern nationality and liberty. Attitudes to the Reformation shifted from the celebratory to the sceptical, or even the downright hostile. Economic historians even came to see the Reformation as a social revolution – as the origin of modern poverty or capitalism. New and distinctive ideas about progress and divine providence were developed and articulated. Most of all, an examination of Anglican historical scholarship shows the continued vitality of the Church of England and the limitations to the idea that intellectual life was secularised over the course of the nineteenth century. Instead, historiography continued to be shaped by Anglican thought and institutions at this critical stage in its development.
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Vannerley, D. "The Church's one foundation : the Anglican origins and ecclesiological significance of the 1920 Lambeth 'Appeal to all Christian people'." Thesis, Canterbury Christ Church University, 2015. http://create.canterbury.ac.uk/15003/.
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How can the Anglican Communion resolve its problems of internal ecumenism to overcome the threat of rupture that faces it at the beginning of the twenty-first century? Anglican identity is not monolithic but pluriform within the particularity of its tradition. The Anglican way of being Christian is one that is discursive rather than definitive, aware of its roots but open to new expression of itself – and aware of the conditionality of any expression of Church in this passing world. However, from time to time, there are tensions within the tradition between those who hold differing views. In 1867, facing the challenge of maintaining Anglican unity, Archbishop Longley summoned a meeting of Anglican bishops who sought collective understanding in a discursive, dialogic fashion and which evolved into a Lambeth Conference Tradition. The bishops sought the common mind of the Church on problematic questions, always aware of the mutability of their conclusions and often willing to change their view according to changed circumstances. In this way they sought to maintain Anglican unity and the principle of comprehension whereby the tradition sought to be inclusive of diversity. The Sixth Conference in 1920 sought to address the wider question of Christian unity by employing the same methodology. The Appeal to All Christian People was intended to draw the churches into engagement with one another to overcome their differences and achieve a degree of ecclesial unity. Reconciliation of Christians with each other was set at the heart of ecumenical discourse and bore fruit in important ways. This thesis proposes that the same methodology can and should be deployed to address the disputes that exist within the Anglican Communion at the beginning of the twenty-first century. The Lambeth Conference Tradition is an essential element in Anglican heritage that Anglicans may only ignore at their peril.
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Bibbee, Jeffrey R. "The Church of England and Russian orthodoxy : politics and the ecumenical dialogue, 1888-1917." Thesis, King's College London (University of London), 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.567581.
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Traditionally, historians have approached ecumenical activity as being motivated by secularisation theological zeal and missionary cooperation. One vital flaw in this triptych's limited analysis of ecumenical activity in the late nineteenth and early twentieth centuries is its failure to account for the influence of foreign policy on the relationships between Churches. This account of the Anglican-Russian Orthodox dialogue between 1888 and 1917 illustrates how the traditional interpretations of such activities fail to explain fully the motivations and actions of the ecumenical dialogue. The Anglican-Russian Orthodox dialogue was influenced greatly by the political aspirations of the British embassy in St Petersburg and its desire to develop a new conduit of communication with the Russian state through Constantine Pobedonostov the chief procurator of the Russian Holy Synod and advisor to Alexander III. As a result, the Church of England's relationship with the Russian Orthodox Church was encouraged and exploited to providea non-political cover for the embassy. Although the initiative was stillborn in terms of diplomacy, it did introduce the subsequently pivotal influence of William Birkbeck into the ecumenical dialogue with the Russians. Birkbeck's approach to reunion differed greatly from his predecessorass he sought to bring about reunion by promoting cultural, social, political and religious understanding instead of purely focusing on the theological differences between the two Churches. Birkbeck attempted to recast Russia and her Church in a positive light to overturn the negative perceptions of Russia amongst the majority of the English public. Birkbeck's efforts resulted in numerous publications that addressed themes previously unimportant in ecumenical writings and in several high-profile trips by leading Anglican clerics, such as Bishop Creighton and Archbishop Maclagan of York. This thesis examines the direct contact with Russian leaders and the importance of the 1888 celebrations at Kiev in changing the direction and impact of Anglican-Russian Orthodox relations and Birkbeck's publications personal trips and efforts with clerical delegations to implement a new type of ecumenical dialogue utilizing cultural and political, asw ell as religious themes to create sufficient mutual understanding to form a platform on which to build Christian unity. Birkbeck and the Anglican-Russian Orthodox dialoguea re an appropriate case study to show that religion, ecumenism and foreign policy in the nineteenth and early twentieth centuries were intersecting and cross-pollinating.
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Grimley, Matthew. "Citizenship, community and the Church of England : Anglican theories of the State, c.1926-1939." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286655.
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Tugwood, Marion. "Women, mission and power : the Women's Missionary Association of the Presbyterian Church of England, 1878-1972." Thesis, University of Manchester, 2016. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:296475.
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In this thesis I argue that the received understanding of the work of the Women’s Missionary Association of the Presbyterian Church of England is flawed in that it does not acknowledge the agency of women themselves in creating and directing the path of the Association and its work of mission. Using archive material from the Presbyterian Church of England, and the Women’s Missionary Association itself, I show that as the context in which they were operating changed, the Women’s Missionary Association responded to that shifting context, and that changes in their relationship to the national Church affected the work that they sought to do among the congregations. I uncover a hitherto hidden story and to relate it to the context of the United Reformed Church which stands in the tradition of Presbyterians, Congregationalists and Churches of Christ. I demonstrate how the Story of the Women’s Missionary Association interacts with changing paradigms of mission. Further, I discuss the role of power relationships between the Women’s Missionary Association and the Presbyterian Church of England and the changing role and powerfulness/powerlessness of women in the Presbyterian Church and its successor the United Reformed Church. I show how seeming powerlessness can confer power and how being invited to the seat of power can restrict agency for the women of the Church. Finally, I look at the implications for the contemporary United Reformed Church.
Books on the topic "Church of England, 1927"
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United Reformed Church History Society, ed. Reformed and renewed, 1972-1997: Eight essays. London: United Reformed Church History Society, 1997.
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Nelson, Gladys. Teaching at St Mary's Church of England School 1929-37. Yate: Yate District Oral History Project, 1988.
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Chapman, Paul W. Pudsey Baptist Church: 150 years, a celebration : 1847-1997. [Leeds]: P. W. Chapman, 1997.
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Milward, Richard. Portrait of a church: The Sacred Heart, Wimbledon 1887-1987. [London]: Roebuck Press, 1987.
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St, George's Church (Montréal Québec). St. George's Church, Montreal, jubilee celebration, 1870-1920. [Montréal: s.n., 1996.
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Lewis, Bray Gerald, and Ecclesiastical Law Society, eds. The Anglican canons, 1529-1947. Woodbridge, Suffolk, UK: Rochester, NY, 1998.
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1868-1938, Richardson John Andrew, ed. Charge delivered to the Diocesan Synod of Fredericton, on October 1st, 1907, in Saint John, N.B. [New Brunswick?: s.n., 1995.
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Smith, A. Eric. Another Anglican angle: Liberal evangelicalism: the Anglican Evangelical Group Movement 1906-1967. Oxford: Amate Press, 1991.
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Smith, A. Eric. Another Anglican angle: Liberal evangelicalism : the Anglican Evangelical Group Movement 1906-1967. Oxford: Amate Press, 1991.
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All Saints' sermons, 1905-1907. London: Macmillan, 1990.
Find full textBook chapters on the topic "Church of England, 1927"
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Tatalović, Vladan. "Toward the History of Serbian New Testament Scholarship: The Cuddesdon Episode (1917–1919)." In Serbia and the Church of England, 161–79. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05977-3_8.
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Williamson, Roger. "The Church of England in International Affairs: 1979 to mid-1997." In Religion and International Relations, 217–49. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9781403916594_9.
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Rowse, A. L. "The Church." In The England of Elizabeth, 433–89. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230599444_10.
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Chapman, Mark. "The Church of England." In The Wiley-Blackwell Companion to the Anglican Communion, 412–25. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch38.
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Lepine, David. "England: Church and Clergy." In A Companion to Britain in the Later Middle Ages, 357–80. Malden, MA, USA: Blackwell Publishers Ltd, 2007. http://dx.doi.org/10.1002/9780470998786.ch18.
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Gregory, Jeremy. "The Church of England." In A Companion to Eighteenth-Century Britain, 223–40. Malden, MA, USA: Blackwell Publishers Ltd, 2007. http://dx.doi.org/10.1002/9780470998885.ch17.
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Poole, Eve. "Church of England Commentators." In The Church on Capitalism, 41–91. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230290761_3.
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Russell, Alexander. "Conciliarism and Heresy in England." In Medieval Church Studies, 155–66. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.4.2008.
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Thomson, Mark A. "Church and State." In A Constitutional History of England, 404–10. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003438786-45.
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Thomson, Mark A. "Church and State." In A Constitutional History of England, 124–39. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003438786-17.
Full textConference papers on the topic "Church of England, 1927"
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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.
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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
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Андросова, Т. В. "Finland as a Part of the Russian Empire 1809–1917: A State within a State." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.
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Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.
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Чернова, Л. Н. "CITIZENS AND THE CHURCH IN ENGLAND DURING THE REFORMATION (BASED ON LONDON MATERIAL OF THE XVIth c.)." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2021. http://dx.doi.org/10.55000/mcu.2021.87.13.004.
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В статье рассматривается влияние Реформации на экономическую жизнь и социокультур-ные представления горожан Лондона, выявляются различные конфессиональные предпочтения и неоднозначное отношение купцов и ремесленных мастеров к церковной политике английских мо-нархов, особенно к секуляризации монастырских имуществ. На материале оригинальных источни-ков автор показывает активное участие богатых горожан в покупке бывших монастырских и цер-ковных земель, переориентацию купечества с рынка в Антверпене на рынки Гамбурга и Данцига, заинтересованность предприимчивых горожан в светском образовании, нашедшую отражение в основании ими бесплатных грамматических школ. Вместе с тем отмечается, что среди части го-рожан сохранялась приверженность католичеству: неприятие реформационного вероучения и но-вой обрядности, политики королевской власти в отношении церкви. The article examines the influence of the Reformation on the economic life and socio-cultural views of Londonʼs citizens, reveals various confessional preferences and the ambiguous attitude of mer-chants and artisans to the ecclesiastical policy of the English monarchs, especially to the secularization of monastic properties. Basing on the material of the original sources the author shows the active participa-tion of rich citizens in the purchase of former monastery and church lands, the merchantsʼ reorientation from the market in Antwerp to the markets of Hamburg and Danzig, the interest of enterprising citizens in secular education that is reflected in the foundation of free grammar schools. At the same time it is noted that among some of the citizens remained committed to Catholicism: rejection of the Reformation doctrine and the new rite, the policy of the royal government in relation to the Church.
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Wallace, Albin. "AN ANALYSIS OF NATIONAL PATTERNS OF LEARNING PLATFORM USE BY STUDENTS IN SCHOOLS AND ACADEMIES." In eLSE 2012. Editura Universitara, 2012. http://dx.doi.org/10.12753/2066-026x-12-064.
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An Analysis of National Patterns of Learning Platform Use by Students in Schools and Academies in the United Kingdom The United Church Schools Trust and the United Learning Trust comprise a national group of 12 independent schools and 17 academies across a wide range of geographic and demographic areas of England. In 2008, the decision to implement a learning platform (also known as a Virtual Learning Environment or VLE) across the group was made. Although a fully supported technical solution was provided along with a sustained programme of continuous professional development, the decision as to how the learning platform was to be used was owned by each individual school and academy according to its own priorities. The learning platform chosen was itslearning©, developed in Bergen University College in Norway and now adopted across a wide range of educational establishments. As a cloud-based product, itslearning offered a number of attractive potential benefits. Now that the learning platform is embedded in many of the schools and academies with consistent, sustained usage in areas of excellence, it has been decided to undertake research into how the learning platform is being used and what strategic and implementation lessons can be learned so far. A survey has been consequently undertaken of 1000 students into how they used the learning platform and what their perceptions were about it as a vehicle for teaching and learning. The survey was based on the most commonly used features of the learning platform and was conducted online using the built-in survey tools of itslearning. This paper will report back on the findings of the survey, indicating those elements of the online learning environment that students themselves found most useful. It will discuss issues relating to pedagogy, learning styles, functionality and will also analyse those particular subjects in which the learning platform were found to be most useful. In particular the paper will analyse how the use of a learning platform has changed the nature of teaching and learning. Now that the learning platform is embedded in many of the schools and academies with consistent, sustained usage in areas of excellence, it has been decided to undertake research into how the learning platform is being used and what strategic and implementation lessons can be learned so far. A survey has been consequently undertaken of 1000 students into how they used the learning platform and what their perceptions were about it as a vehicle for teaching and learning. The survey was based on the most commonly used features of the learning platform and was conducted online using the built-in survey tools of itslearning. The learning platform chosen was itslearning©, developed in Bergen University College in Norway and now adopted across a wide range of educational establishments. As a cloud-based product, itslearning offered a number of attractive potential benefits including: 1. Ease of use 2. Speed of implementation 3. Enhanced collaboration 4. Continuity of curriculum anywhere and anytime 5. Minimal initial investment 6. Scalability 7. Reduction of operating costs 8. Reduction of hosting costs The following is a list of questions that were asked using the survey: 1. Which school or academy do you attend? 2. Are you a boy or a girl? 3. Which year are you in? 4. How often do you use Itslearning? 5. Where do you use Itslearning? 6. When do you prefer to use Itslearning? 7. Which subjects do you use it in? 8. What do you use Itslearning for? 9. What do your teachers use Itslearning for? 10. Have you ever used Itslearning on your phone? 11. Would you like to be able to change the colour and design of Itslearning? 12. How much does Itslearning help with your learning? 13. How much do you enjoy using Itslearning? 14. How easy is Itslearning to use? 15. Do the people who look after you at home have access to Itslearning? 16. What do you like best about Itslearning? 17. For which subjects do you find Itslearning most useful? 18 What things in Itslearning could be made better?
Reports on the topic "Church of England, 1927"
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Research Department - General Economic Conditions - Letters to the Reserve Banks - Bank of England Letters - July 1927 - December 1932. Reserve Bank of Australia, September 2023. http://dx.doi.org/10.47688/rba_archives_2006/18404.
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