Relevant bibliographies by topics / Church of England in British America

Academic literature on the topic 'Church of England in British America'

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Published: 25 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Church of England in British America"

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Gregory, Jeremy. "REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770." Transactions of the Royal Historical Society 20 (November 5, 2010): 85–112. http://dx.doi.org/10.1017/s008044011000006x.

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ABSTRACTThe position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in some respects the Church in New England was in fact becoming rather more popular, more indigenous and more integrated into New England life than both eighteenth-century Congregationalists or modern historians have wanted to believe, and that the Church was making headway both in the Puritan heartlands, and in the newer centres of population growth. Up until the early 1760s, the progress of the Church of England in New England was beginning to look like a success story rather than one with in-built failure.
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Strong, Rowan. "The Resurgence of Colonial Anglicanism: the Colonial Bishoprics Fund, 1840–1." Studies in Church History 44 (2008): 196–213. http://dx.doi.org/10.1017/s0424208400003594.

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Revival and resurgence is not simply something that happens to individuals or groups of persons; it is a phenomenon that, takes place within organized communities, institutions, and societies. The Church has existed in history as an organized society of believers, and this institutional dimension of Christianity has frequently shaped Christian history and the influence of Christianity on wider society for better and worse. Indeed, it could be argued that this is the dimension of Christianity which has been most influential historically. However, in the case of the Church of England in the British Empire its organized influence as a Church was seriously curtailed by its restricted and partial institutional existence throughout the eighteenth century in the North American colonies. There it existed without a bishop to provide local leadership and an effective counterweight to local lay elites. When that situation reversed and the British state began to support colonial bishoprics after the loss of the thirteen colonies in the new United States of America, the Church of England remained largely at the mercy of fluctuating political agendas to supply colonial bishops with sufficient legality and infrastructure. However, in the early 1840s the Church of England underwent a resurgence in the British Empire as a consequence of developing a new response to its metropolitan political situation, which initiated a revival in its colonial engagement.
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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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HA, POLLY. "Godly Globalisation: Calvinism in Bermuda." Journal of Ecclesiastical History 66, no. 3 (June 26, 2015): 543–61. http://dx.doi.org/10.1017/s0022046914001262.

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This article explores the reception of the European Protestant Reformation in the British Atlantic using the early Bermudan Church as a case study. It offers an alternative model for Puritan colonisation which was driven by a reformed vision for godly globalisation and evangelisation rather than flight from persecution in England. By shedding light on ecclesiastical ties between the reformed Churches on the continent and the British Atlantic, it extends the ideological foundations for the establishment of British America beyond the theories of empire and economic opportunism usually addressed by historians.
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Maksymova, Anna. "THE DEVELOPMENT OF AMERICAN ENGLISH: A RETROSPECTIVE ANALYSIS." Scientific Journal of Polonia University 62, no. 1 (July 8, 2024): 74–79. http://dx.doi.org/10.23856/6209.

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The aim of this paper is to identify the influence of the British population and other nations on the formation of the American English language. Dissatisfaction with the church, living conditions in England led to the search for another, more ideal place to live. Coming to the territories of America, the British did not have the perfect British pronunciation, as a result of which dialects prevailed in this territory. In America, preserving the canonical Old English language, American English under the influence of life circumstances, the growing number of emigrants from different countries, and climatic conditions began to gradually change. After the declaration of independence in the USA, the new words were very different from British English. Regionalization influenced the formation of idioms (fixed expressions) that received a regional tone. Phrases that from the point of view of British English are unacceptable and are a complete violation of English grammar are easily used in the USA and are considered acceptable. The declaration of independence of the United States, obtaining political freedom by citizens gave the opportunity to freely use sounds, words, and expressions. However, in general, the American continent is making its own changes in the development of the English language, which are not perceived by the British. The close economic connection between the countries has prevented radical changes in the American English language and promotes intercultural exchange between the countries.
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Beglov, Alexey. "Religious Life in the USSR and the Allied Policy of 1943: the Perspective of an American Assumptionist." Novaia i noveishaia istoriia, no. 5 (2022): 173. http://dx.doi.org/10.31857/s013038640020319-8.

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The article considers one of the aspects of the transformation of the religious policy of the Soviet leaders during the Great Patriotic War. In 1941–1943 one of the main addressees of this policy were the allies of the USSR in the anti-Hitler coalition. The document on which this article is centred reflects the British view of the rapprochement between the Russian Orthodox Church and the Church of England in 1943. It is a report to the Vatican compiled by Fr Leopold Braun AA, Rector of the Catholic parish of St Louis in Moscow. The American priest describes the overall picture of religious and near-religious life in the country from the summer to the autumn of 1943; informs the Holy See of the circumstances of the 1943 Council of the Russian Orthodox Church and the election of Patriarch Sergius; details the visit to Moscow of Archbishop Cyril Garbett of York. Fr Braun emphasises the religious dimension of this visit. He claims that some members of the British diplomatic corps and journalists expected liturgical communion to be established between the Russian Orthodox Church and the Church of England. These assumptions were not confirmed by members of the British delegation, but reflected the sentiments of part of British society.
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KRIVULSKAYA, SUZANNA. "Paths of Duty: Religion, Marriage, and the Press in a Transatlantic Scandal, 1835–1858." Journal of American Studies 53, no. 3 (October 4, 2018): 636–62. http://dx.doi.org/10.1017/s0021875818000981.

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When the Rev. Pierce Connelly denounced Protestantism and converted to Catholicism in 1835, he inadvertently started a small newspaper war among the burgeoning religious press in America. While Catholic periodicals celebrated their newest addition in print, Protestant newspapermen were scandalized. They worried about how the clerical husband's conversion might affect his marital life should he pursue ordination in the Catholic Church. Soon, the Connellys dissolved their marriage in Rome and moved to England, where Pierce became a priest, and his wife Cornelia entered a convent. When, thirteen years later, Pierce reconverted and sued Cornelia “for the restoration of conjugal rights” in an English court, the case became an international sensation – with both British and American newspapers covering the developments and using the saga to comment on larger religious and political issues of their time. The two scandals demonstrate how the transatlantic press debated contested global concerns about the limits of religious freedom, the changing nature of marriage, church–state relations, and international law.
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Knight, Frances. "‘A Church without Discipline is No Church at All’: Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism." Studies in Church History 43 (2007): 399–418. http://dx.doi.org/10.1017/s0424208400003375.

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In the early years of the twenty-first century, ecclesiastical discipline in an Anglican context has been very much a hot topic. Internationally, there has been intense debate over the decision by the Episcopal Church in the United States of America to ordain Gene Robinson, a continent yet avowedly homosexual priest, as one of its bishops, and over the decision of the diocese of New Westminster in Canada to authorize liturgical services of blessing for same-sex couples. The Windsor Report of 2004 was commissioned in order to formulate a Communion-wide response to these developments,1 and although ‘discipline’ is a word which is very seldom in its pages, it is, in effect, a study of the disciplinary framework which its authors believe necessary in order for the Anglican Communion to hold together. At a local level, the Church of England’s clerical discipline procedures are being thoroughly overhauled, following the General Synod of the Church of England’s 1996 report on clergy discipline and the ecclesiastical courts. This paper seeks to explore the themes of discipline and diversity in both an international and an English context. It attempts to shed a little more light on how the Anglican Communion, particularly in the former British Empire, got itself into its current position, as a loosely-federated assembly of provincial synods, without a central framework for handling disciplinary matters. Secondly, it examines how the Church of England has handled discipline in relation to its clergy since the mid-nineteenth century.
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Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (July 1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.
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McKim, Denis. "God & Government." Ontario History 105, no. 1 (July 31, 2018): 74–97. http://dx.doi.org/10.7202/1050747ar.

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This article focuses on a debate that raged in Upper Canada during the early and mid-nineteenth century over the degree to which civil authorities should assume responsibility for promoting societal virtue. Supporters of state-aided Christianity, many of whom were Tories, clashed with critics of close church-state ties, many of whom were Reformers. The catalyst for this conflict was the Clergy Reserves endowment. Drawing on works that situate British North American affairs in an expansive interpretive framework, this article maintains that the Upper Canadian debate over state-aided Christianity was subsumed within a larger conflict regarding the church-state relationship that originated in early modern England and played itself out across the North Atlantic World.
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Dissertations / Theses on the topic "Church of England in British America"

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Stanworth, Karen. "Historical relations : representing collective identities: small group portraiture in eighteenth-century England, British India and America." Thesis, University of Manchester, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549179.

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In this thesis I seek to challenge the authority of the visual narrative implied in small group portraiture in order to open up the apparent clarity of the depicted relations of the sitters to each other and to their place. The mediating role of territorial or boundaried constraints is questioned, particularly the ways in which political or gendered lines of demarcation serve to delimit the potentially unlimited narrative of the group. The objects of my research were chosen according to the time and place of production, and not in respect to any predetermined hierarchy of artistic excellence. The images are the products of diverse situations, places, and periods. Moving diachronically through the century, I look first at the early appearances of the mode as practised by Gawen Hamilton and William Hogarth. This is followed by a consideration of the significance of gender and class in the construction of storytelling around the small group portrait. In the next chapter, I examine the role of contested boundaries --personal, political and religious --- in the production of several portraits realised in 1780s British India. The final chapter focuses upon the rhetoric of familial and political representation in the portrait of George Washington and his family. The inherent characteristics of the genre, first identified in England as a 'conversation' or conversationpiece, were aligned with a widespread concern for conversational strategies in general during the 1720s and 30s. A close reading of George Vertue's comments about conversations suggests a different version of the historiographic account of the genre in that I find that the artists were praised by their contemporaries, vertue in particular, for their ability to visually re-present those desired strategies. If the genre can be understood as an historically-specific practice, as Vertue's remarks would suggest, then the continued utilisation of the mode through the century begs the question of whether there is likewise a mediating or constituting presence of local realities in the represented relations of the sitters. The particularity of small group portraiture in eighteenth-century English homes, whether in England, British India, or America resides both in the genre-based differences between group and individual portraiture, and in the visualisation of historicallyspecific narratives of the group
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Coughlin, Michael G. "Colonial Catholicism in British North America: American and Canadian Catholic Identities in the Age of Revolution." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:108063.

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Thesis advisor: André Brouillette
Thesis advisor: Maura Jane Farrelly
The purpose of this thesis is to better understand American colonial Catholicism through a comparative study of it with Catholicism in colonial Canada, both before and after the British defeat of the French in 1759, in the period of the American Revolution. Despite a shared faith, ecclesiastical leaders in Canada were wary of the revolutionary spirit and movement in the American colonies, participated in by American Catholics, and urged loyalty to the British crown. The central question of the study is as follows: why did the two groups, American Catholics (the Maryland Tradition) and Canadian Catholics (the Quebec Tradition), react so differently to British colonial rule in the mid eighteenth-century? Developing an understanding of the religious identities of American and Canadian Catholics and their interaction during the period will help shed light on their different approaches to political ideals of the Enlightenment and their Catholic faith
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Dickinson, Meryl Angharad Seren. "Establishment vs disestablishment : constitutional review and the legal framework of the Church of England." Thesis, Brunel University, 2014. http://bura.brunel.ac.uk/handle/2438/15829.

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One of the most dynamic relationships historically has been that of the state with religion. Having been blamed for many wars and rebellions it comes as no surprise that those states continuing to model close relationships with an individual religion come under high scrutiny, especially now religious freedom plays such an important part in today's society. Furthermore, sociological theories have developed beyond metaphysical explanations of state authority and no longer depend on spiritual or religious explanations. The UK, with two established churches, is one such state with its relationship with the Church of England especially being subjected to criticism from a number of different groups. Whether this constant criticism is justified is another story and one of the aims of this thesis is to try to unpick some of the debates that flow around the subject in order to put them into a practical context. Often, when such discussions are undertaken there are lots of arguments made as to why the Church of England should, or should not, be disestablished. Discussions on whether they retain an important place in society are made but ultimately very little said about how disestablishment may occur if this was chosen as the way forward. This thesis will aim to tackle some of these questions and will delve into the constitutional complexities in order to discover how such a procedure can be initiated, and the effect this would have on both the state and the Church of England. Future relations will also be discussed and an important consideration will be the views and effect this might have on other religions who have come to benefit from the pleural approach of the established church. Ultimately, the result will be the uncovering of the complexities of disestablishment and who, if anyone, will benefit from the process.
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Funk, James Anthony (Tony). "Discipling believers to accept and embrace diversity in worship a study of the congregational singing of the British Columbia Mennonite Brethren Conference, 1990 /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Jones, Sarah E. "A Comparison of the Status of Widows in Eighteenth-Century England and Colonial America." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4507/.

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This thesis compares the status of upper-class widows in England to Colonial America. The common law traditions in England established dower, which was also used in the American colonies. Dower guaranteed widows the right to one-third of the land and property of her husband. Jointure was instituted in England in 1536 and enabled men to bypass dower and settle a yearly sum on a widow. The creation of jointure was able to proliferate in England due to the cash-centered economy, but jointure never manifested itself in Colonial America because of the land centered economy. These two types of inheritance form the background for the argument that upper-class women in Colonial America had more legal and economical freedoms than their brethren in England.
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McCann, David. "Implementing T-net disciple-making in the Evangelical Free Churches of New England--critical factors in preparation and process." Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0214.

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Ing, N. Rosalyn. "The Effects of residential schools on native child-rearing patterns." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/42515.

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This paper examined the apparent effects of residential schools on the child-rearing patterns of Natives who attended these schools. Evidence came from the literature and from three interviews with persons who attended residential schools -- one male elder and two females, who answered four open-ended questions. The findings suggest that this type of educational experience caused psychological and cultural losses in self-esteem, child-rearing patterns, and Native Indian language. New and different behaviours had.to be learned by the children in middle childhood to cope and exist in a parentless environment where no feelings of love or care were demonstrated by the caretakers and the speaking of Cree and other Native languages was forbidden. Values and skills taught by Native parents/elders, and essential for survival in Native society, lost their importance in residential schools; the Native language was not taught to subsequent generations; and the separation of siblings by sex and age created strangers in families. These experiences will presumably be transmitted in some form to the next generation, thereby affecting the way Natives view themselves. To restore confidence in themselves and respect for essential patterns of child-rearing the process of healing is vital and recommended.
Education, Faculty of
Educational Studies (EDST), Department of
Graduate
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Dummer, M. E. "A critical analysis and comparison of selected British feminist and Church of England writings on marriage (1950-1981)." Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378799.

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Mitchener, Donald Keith. "The Reformation-Era Church Courts of England: A Study of the Acta of the Archidiaconal and Consistory Court at Chester, 1540-1542." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2461/.

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Much work has been done over the last fifty years in the study of the English ecclesiastical courts. One court that thus far has escaped much significant scholarly attention, however, is the one located in Chester, England. The author analyzes the acta of that court in order to determine what types of cases were being heard during the years 1540-42. His analysis shows that the Chester court did not deviate significantly from the general legal and theological structure and function of Tudor church courts of the period.
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Melissa, Morris Nicole. "Diversions of Empire: Geographic Representations of the British Atlantic, 1589-1700." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1281120681.

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Books on the topic "Church of England in British America"

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Hills, George. A tour in British Columbia. London: [s.n.], 1987.

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Birmingham, University of, and Adam Matthew Publications, eds. Church Missionary Society archive: Section V : Missions to the Americas : Parts 1-4 : a listing and guide. Marlborough, Eng: Adam Matthew Publications, 1999.

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Christophers, Brett. Positioning the missionary: John Booth Good and the confluence of cultures in nineteenth-century British Columbia. Vancouver: UBC Press, 1998.

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Assembly, Canada Legislature Legislative. Bill: An act to amend the act incorporating the British American Manufacturing Company. Quebec: Thompson, Hunter, 2003.

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Assembly, Canada Legislature Legislative. Bill: An act for incorporating and granting certain powers to the British American Investment Company. Quebec: Thompson, 2003.

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Hofman, May. Latin music in British sources, c1485-c1610. London: Published for the British Academy, 1987.

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Brearley, Margaret F. The Anglican Church, Jews and British multiculturalism. Jerusalem: Vidal Sassoon International Center for the Study of Antisemitism, The Hebrew University of Jerusalem, 2007.

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Scruton, Roger. Our church: A personal history of the Church of England. London: Atlantic Books, 2012.

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Bates, Stewart. Address to the reformed Presbyterians and other Christians in British America. [Edinburgh?: s.n., 1985.

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Judge, Harry George. Faith-based schools and the state: Catholics in America, France and England. Wallingford: Symposium Books, 2001.

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Book chapters on the topic "Church of England in British America"

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Grant, Robert D. "England and America/Dystopian and Utopian." In Representations of British Emigration, Colonisation and Settlement, 37–56. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230510319_3.

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Rees, Wyn. "UK Arms Sales and the Church of England." In British Foreign Policy and the Anglican Church, 105–16. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315261294-10.

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Markovich, Slobodan G. "British-Serbian Church Relations from the Mid-nineteenth Century to 1878." In Serbia and the Church of England, 9–31. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05977-3_2.

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Bell, James B. "New England Critics of Imperial Church Policy." In The Imperial Origins of the King’s Church in Early America, 1607–1783, 166–85. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230005587_11.

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Hinckley, Jane. "Church of England, Haselbury-Plunknett, Somerset, Parish Registers (1680s, 1754, 1813)." In Family Life in England and America, 1690–1820, 79–86. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003113058-18.

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Jewell, Helen M. "The Broader Perspective: the British Isles, Western Europe and North America." In Education in Early Modern England, 155–91. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-27233-4_6.

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Hinckley, Jane. "Abbé D'ancourt, ‘Of Politeness in Religion, and against Superstition', ‘Of Devotion', ‘Of Behaviour at Church', The Lady's Preceptor (1743)." In Family Life in England and America, 1690–1820, 143–47. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003113058-26.

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Snow, Jennifer C. "Converting the Colony." In Mission, Race, and Empire, 37–58. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197598948.003.0003.

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Abstract As the English colonies in North America developed greater stability in the eighteenth century, members of the colonial Church of England attempted to remake the old patterns with new social, cultural, and geographic materials, not realizing quite how impossible this task would be. By the opening of the American Revolution, the colonial church had developed in ways quite distinct from the “home church” in terms of polity and practice as its leaders and members worked with a new geographic context, the lack of a bishop, the development of a slave society, competing Christian denominations, and conflicts with Native Americans, while attempting to establish British orderliness in this new disorderly world. This chapter investigates the establishment of the Society for the Propagation of the Gospel, Mohawk Anglicanism and exile after the American Revolution, enslaved Black Anglicans, and divisions in church styles in different colonies relating to different styles of establishment.
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Snape, Michael. "‘’Gainst All Disaster’." In A Church Militant, 187—C3.P171. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192848321.003.0004.

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Abstract This chapter commences by considering the anti-war reaction that swept Western Anglicanism in the inter-war period, arguing that its shallow roots were exposed by Anglican responses to the outbreak and conduct of the Second World War—which showed that underlying attitudes to war and the armed forces remained substantially unchanged. While the relationship between Churchill and Roosevelt symbolized inter-Anglican as well as Anglo-American resolve, the Communion’s leadership was influenced by a strong leavening of First World War veterans, whose experience helped guide Anglican ministry among civilians as well as in the armed forces. In the more challenging context of a longer war, Anglican resourcefulness in supporting the welfare of armed forces personnel was unabated, Anglican mobilization in the mission fields of sub-Saharan Africa was resumed, and even the phenomenon of the combatant clergyman reappeared. Despite a tendency to downplay the religious dimensions of the conflict, as ‘Christendom-type’ societies religious conviction remained vital to morale in Great Britain, the Dominions, and the US. This helps account for the success of Montgomery as the morale-raiser par excellence for the British and Dominion armies. Son of Bishop Henry Montgomery, the leading proponent of imperial pan-Anglicanism at the turn of the twentieth century, and a quasi-ecclesiastical figure in his own right, Montgomery’s standing as the ‘People’s General’ served as a telling foil to William Temple’s celebrity as the ‘People’s Archbishop’, their neglected collaboration and affinities underscoring the abiding Anglican culture of the British military, and the abiding military culture of the Church of England.
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Bliss, Michael. "English Gentlemen with American Energy." In William Osler, 3–35. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195329605.003.0001.

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Abstract William Osler was born in a parsonage in backwoods Canada on July 12, 1849. His parents had come out from England to serve the Anglican Church in an obscure comer of British North America. Their parish centered on the hamlet of Bond Head, Canada West, some forty miles north of the little city of Toronto. At the time of Osier’s birth, Bond Head was still a frontier station on the edge of a savage wilderness. Thousands of miles across the Atlantic, Victorian Britain was approaching the height of its power, prestige, and cultural refinement. Osler was of mainly Celtic descent. Many generations of his forebears had lived in Cornwall in southwestern England. The name Osler is derived from ‘ostler,’ a stableman at an inn, and has a common root with ‘host’ and ‘hospitality.’ The Canadian family pronounces the ‘o’ long as in ‘host,’ not short as in ‘lost.’
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