Relevant bibliographies by topics / Church of England. Province of Australasia

Academic literature on the topic 'Church of England. Province of Australasia'

Author: Grafiati
Published: 26 July 2024

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Journal articles on the topic "Church of England. Province of Australasia"

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Murray, Philip. "Re St Michael le Belfrey, York." Ecclesiastical Law Journal 26, no. 2 (May 2024): 231–32. http://dx.doi.org/10.1017/s0956618x24000164.

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St Michael le Belfrey (‘the Belfrey’) is a 16th century parish church in the shadow of York Minster. It sits in the charismatic evangelical tradition of the Church of England. With a large, young and vibrant congregation, the Belfrey is a Resource Church and plays a significant role in the life of the Diocese of York, the Northern Province and, more broadly, the Church of England. Through a petition described as ‘of the highest quality’, it sought a faculty for a dramatic re-ordering of its interior, proposals that had been at least 14 years in the development.
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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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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.

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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
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Doe, Norman. "The Welsh Church Act 1914: A Century of Constitutional Freedom for the Church in Wales?" Ecclesiastical Law Journal 22, no. 1 (December 31, 2019): 2–14. http://dx.doi.org/10.1017/s0956618x19001674.

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The approach of the centenary of the disestablishment of the Church of England in Wales offers a good opportunity to reflect on legal aspects of the life of the Church in Wales since 1920. Religious equality had been the principal stimulus for the Welsh Church Act 1914. This statute, together with the release of the Welsh dioceses by the Archbishop of Canterbury to form a separate Anglican province, necessitated the formulation of a constitution for the Church. Innovation was avoided, and continuity protected. ‘Vestiges of establishment’ continued, in burial and marriage, as the result of political expediency. The original structure of the Constitution continues to this day – a complex of various instruments. Change has been piecemeal. The Church still has no modernised body of canon law and its soft law has increased dramatically. However, understandings about the purposes of the Constitution have changed, and the demand for constitutional change has quickened recently, particularly since the Harries Review of the Church in Wales in 2012.
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Dixon, Nicholas. "The Political Dimension of the Education of the Poor in the National Society's Church of England Schools, 1811–37." Studies in Church History 55 (June 2019): 290–306. http://dx.doi.org/10.1017/stc.2018.33.

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One of the most important spheres of activity in the early nineteenth-century Church of England was the establishment and support of schools for the poor. The primary agent of such activity was the National Society. Founded in 1811 by clergymen and philanthropists, this organization aimed to maintain Anglicanism as the ‘National Religion’ by instructing as many poor children as possible in church doctrine under clerical supervision. By 1837, almost a million children across England were being educated in Anglican charitable institutions. This remarkable effort has largely been the province of educational historians. Yet it was also a political enterprise. The creation of a national system of education along exclusively Anglican lines represented an assertive intervention in the contemporary debate about the relationship between church and nation-state. Using a wide range of neglected sources, this article discusses how such political concerns were manifested at a local level in National Society schools’ teaching, rituals and use as venues for political activism. It is argued that these aspects of the society's work afforded the church a powerful political platform. This analysis informs our broader understanding of the ways in which churches’ involvement in mass education has sustained religiously inflected conceptions of nationhood.
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Slinn, Sara. "Sons of the Prophets: Domestic Clerical Seminaries in Late Georgian England." Studies in Church History 50 (2014): 318–30. http://dx.doi.org/10.1017/s0424208400001807.

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The late Georgian Church was not exclusively the preserve of the graduate clergyman: Oxford and Cambridge universities produced too few graduates to supply all the titles for orders. My current study of ordination records indicates that between 1780 and 1839 about one in four new entrants to the Church had no degree and that the majority of ordinands in Wales and the Northern Province were non-graduates, generally termed by contemporaries as ‘literates’. Why is this relevant to the subject of the household? The answer lies in the way in which these non-graduates prepared for ordination. There were various well-trodden routes: for instance in Wales and north-west England some grammar schools provided tertiary level study. But most non-graduate clerical aspirants followed a schoolboy classical education with private study, often assisted by a clergyman. This essay is concerned with a subsection of this type of preparation, the domestic clerical seminary, in which students prepared for ordination while residing in a clergyman’s family. It will consider the markets for such institutions, the nature of the pre-ordination training provided by them, and what a recognition of the operation of these seminaries contributes to an understanding of the channels through which emerging currents of ideology and professional practice flowed in this period.
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Nijenhuis, Willbm. "A Disputed Letter: Relations Between the Church of Scotland and the Reformed Church in the Province of Zeeland in the Year of the Solemn League and Covenant." Studies in Church History. Subsidia 8 (1991): 237–51. http://dx.doi.org/10.1017/s0143045900001678.

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In the year 1643 the Dutch revolt against Spain was dragging gradually to an end. Repeated attempts by Stadtholder Frederick Henry to take Antwerp had failed. Since 1640 only minor military operations had been undertaken. The demand for peace was growing, but this, at the same time, led to divisions of opinion. During this period of domestic tension the United Provinces became involved in events in England leading to the Civil War.
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Löfving, Carl. "Varför fanns det inga thegnar i Nossebro?" In Situ Archaeologica 4 (December 31, 2002): 71–84. http://dx.doi.org/10.58323/insi.v4.12760.

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This paper deals with the peculiar distribution of the runic inscriptions with the formula “harða godan” thegn and dræng in the Swedish province of Västergötland. They are located along four of the main roads towards the central parts of the province, particularly where the roads cross the rivers of Nossan and Ätran. However the old road between the medieval cities of Lödöse and Scara lacks such inscriptions. This road continues to the eastern part of present day Sweden, according to Adam of Bremen. My explanation is that those thegns and drængs were members of the thingalid of King Cnut the great of England (r. 1017-1035). They controlled the roads and engaged English missionaries for these parts of the province. German missionaries who, in the end of the century, finally organised the church in the province controlled the remaining road. An alleged heathen king of the Svear at Uppsala has not had any influence on these matters. This is an example of the heterarchical society of this time, which I have discussed in previous works.
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Soetaert, Alexander. "Catholic refuge and the printing press: Catholic exiles from England, France and the Low Countries in the ecclesiastical province of Cambrai." British Catholic History 34, no. 04 (October 2019): 532–61. http://dx.doi.org/10.1017/bch.2019.24.

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The Ecclesiastical Province of Cambrai may sound unfamiliar to modern readers. The bishopric of Cambrai dates to the sixth century but only became an archdiocese and, consequently, the centre of a church province in the sixteenth century. The elevation of the see resulted from the heavily contested reorganization of the diocesan map of the Low Countries by King Philip II in 1559. The new province included the medieval sees of Arras, Cambrai and Tournai, as well as the newly created bishoprics of Saint-Omer and Namur. Its borders were established to encompass the French-speaking Walloon provinces in the south of the Low Countries, territories that are now divided between France and Belgium.1 In the early modern period, this area was already a border and transit zone between France, the Low Countries, the Holy Roman Empire and the British Isles. The province’s history in the sixteenth and seventeenth centuries was deeply marked by recurrent and devastating warfare between the kings of Spain and France, eventually resulting in the transfer of significant territory to France.2 However, the Province of Cambrai was also the scene of frequent cross-border mobility, and a safe haven for Catholic exiles originating from the British Isles, France and other parts of the Low Countries.
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McCoog, T. M. "The Finances of the English Province of the Society of Jesus in the Seventeenth Century: Introduction." Recusant History 18, no. 1 (May 1986): 14–33. http://dx.doi.org/10.1017/s0034193200020021.

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CHRISTOPHER HILL'SEconomic Problems of the Church from Archbishop Whitgift to the Long parliament’has long been the standard work on the financial composition of the post-Reformation English church. Over the past fifteen years, however, historians have taken a second look at the material covered by Hill and have begun to formulate new questions about it. Historians such as Felicity Heal and Rosemary O'Day have led new investigations into the economic conditions of the English church. Despite this renewed interest, no one has tackled the more difficult subject of recusant finances. Here is a world hidden behind aliases and secret trusts and one that remains almost totally unexplored. In a series of articles to appear in this journal, I shall venture ‘where angels fear to tread’ and attempt to make sense out of the complicated and confusing records of Jesuit financial activity. This article, which will serve as an introduction to the series, will be concerned with the constitutional development of the Society of Jesus, the spiritual exhortations to poverty as an evangelical counsel and a religious vow, and the legal entanglements of the penal laws in England. It is essential to remember that, first and foremost, the English Jesuits were religious bound by vows, specifically the vow of poverty. All financial activities and investments were restricted by that vow as it was then understood throughout the Society. Future articles will examine the income and the investments of the early Jesuit mission and its eventual subdivision into colleges and residences.
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Dissertations / Theses on the topic "Church of England. Province of Australasia"

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Bowleg, Etienne Everett Edison. "The influence of the Oxford Movement upon the Church of England in the Province of the West Indies, 1850-1900 /." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72086.

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The thesis is an historical account, given in a descriptive and narrative fashion, of the impact of Tractarianism on the life of the Church of England in the West Indies from 1850 to 1900, based largely on the investigation of widely scattered original sources.
The author examines the relationship between the Oxford Movement in England and the West Indies with a view to discovering similarities and differences and, where possible, to give reasons for the differences.
Special attention is given to those personalities, particularly the early bishops and clergy, through whom the principles of the Oxford Movement were transmitted to the West Indies. The role of Tractarianism in the interaction of high and low churchmanship is assessed. The reasons for opposition to it are noted, the strongest of which was the fear that it represented a stepping stone to Roman Catholicism.
Finally, cognizance is taken of Tractarian influence in major areas of the church's life and work, such as worship, church polity, pastoral concerns, theology, and religious education.
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2

Stringer, Bridie. "What is the ecclesial understanding of the role of the Permanent Diaconate in the contemporary Roman Catholic Church in England and Wales, with specific reference to Southwark Province?" Thesis, St Mary's University, Twickenham, 2010. http://research.stmarys.ac.uk/259/.

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This research has been conducted against the backdrop of the Second Vatican Council's "People of God" motif. The term "ecclesial" in the title embraces both lay faithful and clergy, although the lens through which their views are gauged is that of the deacon. The empirical findings of the research have been derived from fifty-three deacons of Southwark Province who completed narrative questionnaires about their collective six hundred years of experience in ordained ministry. The research methodology was mainly qualitative, using an adapted grounded theory approach to explore the themes which emerged from the respondents' own testimonies. These included discernment of their vocations, their formation programmes, what helped or hindered them in their early days of ministry and how they were received by their parish priests and their communities. As a theological consideration of the permanent diaconate, the project points to : * a richer scriptural interpretation of diakonia than a simplistic reading of Acts 6 * an understanding of the episcopate as the "fullness of order" from which are extended the two "arms" of the bishop's pastoral oversight - diaconate and presbyterate * a praxis which reflects the diaconate as a unique and full order The chief findings of the research are as follows: * Whilst formation for deacons has become theologically more robust over the past decade, there remain gaps in ongoing formation, both theologically and pastorally and an underdeveloped structure for the deacon to be properly supervised in his ministry. * The pastoral role of the deacon's wife remains unclear. Although, in the main, she is an animator of her husband's witness and compensates for his lack of time with the family, there is little evidence that the concept of "diaconal marriage", as a basis for joint ministry, is devloping. * The discipline of celibacy for widower deacons reflects a limited and sacerdotal understanding of what it means to be a sacred minister in Holy Orders. Although dispensations for remarriage are possible, these exceptional concessions may restrict the theological unfolding of the concept of diaconal marriage. * The continued exclusion of women from ordained ministry remains problematical for some. However, Pope Benedict's recent moto proprio "Omnium in Mentem" may signal future opportunities for a more diverse ordained diaconal ministry.
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Ibezim, Alexander Chibuzo. "The analysis of the rite of infant baptismal ritual as found in the Anglican Book of Common Prayer in the light of Turner's theory of rituals." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Van, Zuylen Roderick Neil. "A historico-theological study of the concept and role of the laity in the Church of the Province of Southern Africa and their manifestation in Natal with special reference to certain Zulu and English congregations." Thesis, 1986. http://hdl.handle.net/10413/6108.

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Useh, Rosa Isegbuyota. "The role of the Anglican Church in the prevention of the spread of HIV and Aids in the Limpopo province." Diss., 2006. http://hdl.handle.net/10500/1992.

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This study examined the role of the Anglican Church in the prevention of the spread of HIV and AIDS in the Limpopo Province, South Africa, using a random sample of 51 members of the Zoutpansberg parish. The study found that the Church currently contributes to the prevention of the spread of HIV among its congregation through HIV-related activities to reduce stigma, prejudice and discrimination against people living with HIV and AIDS (PLWHA). At the same time, however, much still needs to be done in the areas of cultural perception, sexual practices, and myths surrounding HIV and AIDS. Most of the respondents indicated that they would like to see the Church play an active role in voluntary counselling and testing (VCT), marital counselling, and encouraging openness with regard to HIV and AIDS. It is recommended that the Church should extend its activities to include members of the community outside the congregation in the prevention of the spread of HIV and AIDS.
Health Studies
M.A. (Health Studies)
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Books on the topic "Church of England. Province of Australasia"

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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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Montgomery of Tasmania: Henry and Maud Montgomery in Australasia. Brunswick East, Vic: Acorn Press, 2009.

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History of the Vincentian New England Province. West Hartford, Conn: Vincentian Fathers, New England Province Publishers, 1989.

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Rait, Robert S. English episcopal palaces: Province of York. London: Constable, 1990.

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Rait, Robert S. English episcopal palaces: Province of Canterbury. London: Constable, 1990.

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6

Sheils, W. J. Restoration exhibit books and the Northern clergy 1662-1664. York: Borthwick Institute of HistoricalResearch, 1987.

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Joyce, James Wayland. Handbook of the convocations, or, Provincial synods of the Church of England. London: Rivingtons, 1990.

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8

Philip, Johanson, and Pearson Geoff 1951-, eds. A Decade of evangelism: Who cares? : goals for the parish, deanery, diocese, and province. Bramcote, Nottingham: Grove Books, 1990.

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Carpenter, Edward. Cantuar: The archbishops in their office. 3rd ed. London: Mowbray, 1997.

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10

The monks of Canterbury and the murder of Archbishop Becket. Canterbury: Friends of Canterbury Cathedral, 1985.

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Book chapters on the topic "Church of England. Province of Australasia"

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Major, Emma. "The Church of England, Methodism, and ‘the province of public virtue’1." In Madam BritanniaWomen, Church, and Nation 1712-1812, 125–65. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199699377.003.0005.

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Butler, Diana Hochstedt. "From Enthusiasm to Identity: An Evangelical Revolution in the Episcopal Church, 1740-1820." In Standing Against The Whirlwind, 3–23. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195085426.003.0001.

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Abstract On October 30, 1739, revivalist George Whitefield returned to America. Previously an Anglican missionary to Georgia, he had determined to revisit the colonies “to preach the Gospel in every province in America.”1 Not everyone anticipated his return eagerly; young Whitefield’s reputation as a controversial preacher preceded him. For years, he had agitated within the Church of England, preaching the necessity of being “born again”-one must feel one’s sins, repent, believe in Jesus Christ, and experience a new birth for salvation; only those so reborn were true Christians. He attacked formalism, spiritual deadness, and salvation by works-all aspects of his church. Multitudes received this message with enthusiasm and popularly acclaimed the messenger. Not everyone in England agreed with him, but anyone interested in religion knew of him. Whitefield’s return to America was no inauspicious event; it was a triumphal entry.
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