Relevant bibliographies by topics / Church of England. Diocese of New Zealand

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Academic literature on the topic 'Church of England. Diocese of New Zealand'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Church of England. Diocese of New Zealand"

1

Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
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Cox, Noel. "Legal Aspects of Church–State Relations in New Zealand." Journal of Anglican Studies 8, no. 1 (July 2, 2009): 9–33. http://dx.doi.org/10.1017/s1740355309000205.

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AbstractEven though the church law of the Anglican Church in New Zealand is based upon the consensus of the members of the Church, the laws of the State also have an important part to play. In particular, not only is the Church, as a juridical body, subject to the law of the land, it has also relied upon the State for the enactment of certain laws. This has been necessitated by the evolution of the Church in New Zealand, and is also a legacy of the pre-colonial Church of England. This is also affected by the lack of an indigenous method or style of approach in the exposition of ecclesiastical law.
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MORRIS, JEREMY. "George Ridding and the Diocese of Southwell: A Study in the National Church Ideal." Journal of Ecclesiastical History 61, no. 1 (December 2, 2009): 125–43. http://dx.doi.org/10.1017/s0022046907002461.

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This article examines the mindset and episcopal policy of George Ridding, first bishop of the new diocese of Southwell from 1884 until his death in 1904. Ridding's intellectual formation was rooted in Liberal Anglicanism, and is analysed here through his ‘Broad Church’ understanding of the Church of England as a comprehensive national Church. His commitment to this ideal is demonstrated through his episcopal charges and speeches, and through elements of the policy of diocesan management that he adopted. A brief evaluation of this policy identifies limitations, as well as continuity with the earlier movement of diocesan reform.
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Marlow, Jon, and Sarah Dunlop. "Answers on a Postcard: Photo Elicitation in the Service of Local Ecclesial Strategy." Ecclesial Practices 8, no. 2 (December 24, 2021): 165–84. http://dx.doi.org/10.1163/22144471-bja10014.

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Abstract This article reports the findings of a practical Theological Action Research project in a Church of England diocese in the UK, using photo elicitation. This image-based approach resulted in findings that echoed existing diocesan strategies, but also highlighted other issues that may otherwise have remained implicit, specifically the mode of mission and concerns regarding growth and survival. The visual data itself is analysed, revealing that the images do not always function as direct signifiers, but instead were generating creative, intuited responses. From the data, four mirrors were developed to reflect back to the groups their responses. This approach enabled local strategies to emerge from within espoused theologies, but also to make explicit their coherence or departure from the normative missiologies of the diocese. Finally, the authors suggest that the exposure of church leaders within training to qualitative research methodologies is releasing a new kind of leadership to emerge.
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Rivera, Catherine. "“They made space for me”." Ecclesial Futures 4, no. 2 (December 21, 2023): 25–39. http://dx.doi.org/10.54195/ef16368.

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Drawing on 16 months of ethnographic fieldwork with young, Anglican social justice activists in Aotearoa New Zealand, this article engages with Romand Coles’s theory of receptive generosity, and the theme of the western church as marginal, to explore why a particular Anglican Diocese was attracting new, millennial aged members, most of whom did not grow up Anglican. I consider how spaces of generous reciprocity were formed and enabled through living in intentional communities (ICs) and being able to engage with pluralistic ‘broad table’ spaces of discussion and dissent. These factors were part of what drew the research participants to this Diocese and to Anglicanism in general, as well as enhancing their social justice activism. My research shows the importance of intentionally making spaces of belonging for millennials and Gen Z aged people in a faith community, rather that hoping the status quo of the past will suffice.
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Barrett, Philip. "Episcopal Visitation of Cathedrals in the Church of England." Ecclesiastical Law Journal 8, no. 38 (January 2006): 266–88. http://dx.doi.org/10.1017/s0956618x00006438.

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In December 1994 the Revd Philip LS Barrett BD MA FRHistS FSA, Rector of Compton and Otterbourne in the Diocese of Winchester, successfully submitted a dissertation to the University of Wales College of Cardiff for the degree of LLM in Canon Law, entitled ‘Episcopal Visitation of Cathedrals in the Church of England’. Philip Barrett, best known for his magisterial study, Barchester: English Cathedral Life in the Nineteenth Century (SPCK1993), died in 1998. The subject matter of this dissertation is of enduring importance and interest to those engaged in the life and work of cathedrals, and the Editor invited Canon Peter Atkinson, Chancellor of Chichester Cathedral, to repare it for publication in this Journal, so that the author's work might receive a wider circulation, but at a manageable length. In 1999 a new Cathedrals Measure was enacted, following upon the recommendations of the Howe Commission, published in the report Heritage and Renewal (Church House Publishing 1994). The author was able to refer to the report, but not to the Measure, or to the revision of each set of cathedral Statutes consequent upon that Measure. While this limits the usefulness of the author's work as a point of reference for the present law of cathedral visitations, its value as an historical introduction remains.
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7

Doll, Peter M. "American High Churchmanship and the Establishment of the First Colonial Episcopate in the Church of England: Nova Scotia, 1787." Journal of Ecclesiastical History 43, no. 1 (January 1992): 35–59. http://dx.doi.org/10.1017/s0022046900009659.

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The creation in North America of the first overseas diocese of the Church of England was undoubtedly one of the most remarkable and unlikely of the changes in British colonial policy which resulted from the American Revolution. Before the war, the Anglican campaign for the appointment of colonial bishops had been a major reason for the colonial fear of British tyranny; many Americans, particularly Nonconformists, vigorously protested against a scheme which they saw as a bid to recreate a Laudian ecclesiastical tyranny. But the post-war colonial policy envisaged the colonial bishop as a focus of political stability and loyalty. The new prestige and political responsibility accorded by the government to the Church was equally remarkable in view of the government's Erastian suppression of Convocation since 1715 and its politic responsiveness to Dissenting sensibilities. Despite occasional outbreaks of clerical frustration at the Church's inability to act independently, the Church of England had been unable to escape this political domination. This paper will attempt to explain why, given the government's prior hostility to the design, ministries in the 1780s should have decided to extend the church hierarchy to the colonies.
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Dowson, Ruth. "‘Biker Revs’ on Pilgrimage: Motorbiking Vicars Visiting Sacred Sites." Religions 12, no. 3 (February 25, 2021): 148. http://dx.doi.org/10.3390/rel12030148.

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In April 2014, a new Church of England diocese was instituted, combining three smaller dioceses covering a large area of Yorkshire. To mark the development of this new ‘mega-diocese’, a group of motorcycling vicars began to meet regularly and undertake ‘rides out’ across the diocese and further afield. This paper explores research undertaken with these motorbiking priests and their companions. The study followed an ethnographic approach, as the researcher is an ordained clergyperson embedded within the ‘Biker Revs’ community, though not a biker. The research comprised semi-structured interviews and informal conversations with the Biker Revs over several years. This research investigates the Biker Revs’ experiences and motivations for undertaking pilgrimages together, by motorbike. On these performative journeys, the Biker Revs initially visited sacred sites across the United Kingdom. As a basis for comparison, this paper utilizes Michalowski and Dubisch’s 2001 iconic ethnographic research on an American motorcycle pilgrimage, to analyze the group’s activities. The ordained bikers identified the group as a safe space for clergy, outside their parishes, whilst their spouses recognized the benefits of spending time with ‘others like me who understand the pressures of clergy life’. For some participants these pilgrimages provide a religious retreat, as together, they explore sacred landscapes and learn the stories of their holy destinations.
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BIGGS, ELIZABETH. "Durham Cathedral and Cuthbert Tunstall: a Cathedral and its Bishop during the Reformation, 1530–1559." Journal of Ecclesiastical History 71, no. 1 (May 8, 2019): 59–76. http://dx.doi.org/10.1017/s0022046919000605.

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Cathedrals are usually thought to have had little role in the English Reformation and the reasons for their very survival in the new Church of England have been questioned. Instead of being an irrelevant and closed-off institution, Durham Cathedral was intellectually close to its Reformation-era bishop, the conservative Cuthbert Tunstall, and was involved in diocesan matters throughout his episcopate. Tunstall's evangelical successors also appreciated its potential for reform and the need to use its staff and resources. Cathedrals thus could be a tool to be used in the reformation of the diocese on both sides of the emerging confessional divide.
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MacDonald, Charlotte. "Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 43–75. http://dx.doi.org/10.7202/037748ar.

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Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.
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Books on the topic "Church of England. Diocese of New Zealand"

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Ruth, Frappell, ed. Anglicans in the antipodes: An indexed calendar of the papers and correspondence of the Archbishops of Canterbury, 1788-1961, relating to Australia, New Zealand, and the Pacific. Westport, Conn: Greenwood Press, 1999.

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2

Augustus, Selwyn George. New Zealand. Cambridge: Cambridge University Press, 2010.

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3

1927-, Brown Colin, Peters Marie 1935-, and Teal F. Jane 1953-, eds. Shaping a colonial church: Bishop Harper and the Anglican Diocese of Christchurch, 1856-1890. Christchurch, N.Z: Canterbury University Press, 2006.

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Catholic Church. Diocese of Dunedin (N.Z.). Otago/Southland New Zealand, Diocese of Dunedin, Roman Catholic marriages: Index to grooms and brides, 1855-1920. Dunedin, N.Z: E.J. Leckie, 1991.

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5

Davies, Peter Nicholas. Alien rites?: A consideration of contemporary English as a medium for worship in the authorised liturgy of the Church of England and the Anglican Church of Aotearoa, New Zealand and Polynesia. Birmingham: University of Birmingham, 2002.

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6

1777-1850, Inglis John, ed. A charge delivered to the clergy of his diocese by John, Lord Bishop of Nova Scotia: At Halifax in August, 1829; at Bermudas, in May, 1830; and at Fredericton, New Brunswick in August 1830. London: Printed for C.J.G. & F. Rivington and Henry Wix, 1985.

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7

Yarwood, A. T. Samuel Marsden: The great survivor. Carlton, Vic., Australia: Melbourne University Press, 1996.

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8

1804-1892, Medley John, ed. The duty of all classes of churchmen to contribute to an endowment fund for the diocese: A charge delivered to the clergy assembled in the Cathedral Church, September 3, 1862, and respectfully dedicated to them, and to all the laity of the Church of England in the province of New Brunswick. [Saint John, N.B.?: s.n.], 1985.

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(Compiler), Ruth Frappell, Leighton Frappell (Compiler), Robert Withycombe (Editor), and Raymond Nobbs (Editor), eds. Anglicans in the Antipodes: An Indexed Calendar to the Papers and Correspondence of the Archbishops of Canterbury, 1788-1961, Relating to Australia, New Zealand, and the Pacific (Bibliographies and Indexes in Religious Studies). Greenwood Press, 1999.

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Living legacy: A history of the Anglican diocese of Auckland. Auckland [N.Z.]: Anglican Diocese of Auckland, 2011.

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Book chapters on the topic "Church of England. Diocese of New Zealand"

1

Mottram, Stewart. "Spenser, the Dissolution of the Monasteries, and the Decline of the Preacher’s Plough." In Ruin and Reformation in Spenser, Shakespeare, and Marvell, 24–53. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836384.003.0001.

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This chapter focuses on Spenser’s Shepheardes Calender (1579) and View of the Present State of Ireland (c.1598), showing how both use the language of medieval rural complaint to attack greed among the protestant owners of former monastic lands. Beginning with the Calender’s September eclogue, the chapter brings new evidence to bear on previous identifications of the shepherd, Diggon Davie, with the Elizabethan bishop of St David’s, Richard Davies, tracing the influence of Davies’s Funeral Sermon (1577) for Walter Devereux, first earl of Essex, into Diggon’s language in ‘September’. The language of medieval complaint had blamed unscrupulous abbots for enclosing ploughlands, but in his own writing, Richard Davies argues that post-dissolution landowners were having an even more detrimental impact on the religious life of rural Wales, not only refusing to free up former monastic lands for ploughing but also hindering the work of the ‘church-ploughing’ preacher, because refusing to pay preaching ministers a proper wage. The chapter shows how Spenser uses the pseudo-Chaucerian Plowman’s Tale to turn Davies’s local response to the situation in St David’s diocese into a general complaint against unscrupulous farmers of church livings across England and Wales. It concludes by exploring Spenser’s similar attitude in A View towards Adam Loftus and other protestant farmers of church livings in late Elizabethan Ireland, arguing that Spenser here evokes the ruins of churches and monasteries in order to return to his comments in The Shepheardes Calender on the greed of post-dissolution landowners and their neglect of the preacher’s plough.
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Conference papers on the topic "Church of England. Diocese of New Zealand"

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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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