Academic literature on the topic 'Church of the Province of New Zealand'
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Journal articles on the topic "Church of the Province of New Zealand"
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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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Skinner, Robin. "Drawing from an Indigenous Tradition? George Gilbert Scott’s First Design for Christchurch Cathedral, 1861-62." Architectural History 53 (2010): 245–70. http://dx.doi.org/10.1017/s0066622x00003932.
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In 1861 Scott designed an innovative hybrid for Christchurch Cathedral, New Zealand, combining a stone exterior with an independent wooden interior, at once expression of the primitive ruggedness of what he imagined to be the Maori wood tradition and an experimental response for this earthquake-prone colony.Commissioning George Gilbert Scott (1811-78) to design a cathedral for the relatively new settlement at Christchurch, in the province of Canterbury, New Zealand, was an ambitious undertaking by a predominantly Anglican community that had been established only eleven years earlier. The cathedral, which was constructed between late 1864 and 1904, was a conventional stone building, designed by Scott and executed locally by B. W. Mountfort. However, in an unusually experimental move, Scott had earlier proposed a structure that incorporated a stone exterior with an interior frame made of a series of high piers of New Zealand native timber, each almost 50 feet tall. The dramatic interior of this proposal referenced a wide variety of timber- and church-building traditions; had it been constructed, its tall wooden structure would have been ‘unique amongst colonial cathedrals’. After examining previously discussed sources for his design, this paper speculates upon further influences, testing — in particular — Barry Bergdoll’s assertion that the design was an expression of the ‘primitive ruggedness’ that Scott imagined derived from Maori work in wood, examples of which had been known in Europe since the 1770s.
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Setianto, Yearry Panji, Husnan Nurjuman, and Uliviana Restu Handaningtias. "REMAJA, MEDIA SOSIAL DAN UJARAN KEBENCIAN: STUDI KONSUMSI ONLINE RELIGIOUS CONTENT DI BANTEN." Interaksi: Jurnal Ilmu Komunikasi 12, no. 1 (May 8, 2023): 125–45. http://dx.doi.org/10.14710/interaksi.12.1.125-144.
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Religious hate speech has become more visible in social media, following high-profile cases such as the Church bombing in Sri Lanka and the Friday Prayer shooting in New Zealand in 2019. This research examines the understanding of youth in Banten, an Indonesian province with low religious tolerance, regarding the circulation and consumption of religious hate speech. Using a case study approach and focus group discussions with 33 youth in Banten who consume religious content online, the researchers found that online/social media are becoming the primary platform for learning about religion, despite the frequent exposure to religious content associated with hate speech, especially in relation to politics. The researchers also found that the presence of opinion leaders (religious teachers, parents) and media literacy are important factors in mitigating the spread of religious hate speech.
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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.
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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.
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McClean, Robert. "Making Wellington: earthquakes, survivors and creating heritage." Architectural History Aotearoa 9 (October 8, 2012): 55–66. http://dx.doi.org/10.26686/aha.v9i.7296.
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Landing at Te Whanganui a Tara in 1840, New Zealand Company settlers lost no time to construct the "England of the South" using familiar building materials of brick, stone, clay and mortar. Within months of settling at Pito-one (Petone), the newly arrived people not only experienced earthquakes, but also flooding of Te Awa kai Rangi (Hutt River). Consequently, the original plan to build the City of Britannia at Pito-one was transferred to Lambton Harbour at Pipitea and Te Aro.
The construction of Wellington was severely disrupted by the first visitation occurring on 16 October 1848 when the Awatere fault ruptured releasing an earthquake of Mw 7.8. The earthquake sequence, lasting until October 1849, damaged nearly all masonry buildings in Wellington, including newly constructed Paremata Barracks. This event was soon followed by the 2nd visitation of 23 January 1855. This time it was a rupture of the Wairarapa fault and a huge 8.2 Mw earthquake lasting until 10 October 1855.
Perceptions of buildings as "permanent" symbols of progress and English heritage were fundamentally challenged as a result of the earthquakes. Instead, the settlers looked to the survivors – small timber-framed buildings as markers of security and continued occupation. A small number of survivors will be explored in detail – Taylor-Stace Cottage, Porirua, and Homewood, Karori, both buildings of 1847 and both still in existence today. Also the ruins of Paremata Barracks as the only remnant of a masonry structure pre-dating 1848 in the Wellington region. There are also a few survivors of 1855 earthquake including Christ Church, Taita (1854) and St Joseph's Providence Porch, St Mary's College, Thorndon (1852). There are also the post-1855 timber-framed legacies of Old St Paul's Cathedral (1866), Government Buildings (1876) and St Peter's Church (1879). Improved knowledge about the historical evolution of perceptions of heritage in Wellington as a result of past earthquake visitations can help inform public education about heritage values, how to build today and strengthen existing buildings in readiness for future earthquake visitations.
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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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Te Paa, Jenny Plane. "From “Civilizing” to Colonizing to Respectfully Collaborating? New Zealand." Theology Today 62, no. 1 (April 2005): 67–73. http://dx.doi.org/10.1177/004057360506200108.
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The article traces the mission imperatives of the two groups responsible for the establishment and ongoing development of the Anglican Church in New Zealand. Beginning in 1814 with the Church Missionary Society, initially a vulnerable fledgling Anglican missionary presence, the CMS was to impact irrevocably upon indigenous Maori. Theirs was ostensibly a “civilizing” mission. Approximately three decades after the CMS, the colonial Anglican Church arrived replete with its substantial wealth and political patronage. Theirs was indisputably a “colonizing” mission, one that ultimately disenfranchised the CMS and, by implication, those within the Maori church or Te Hahi Mihinare. Beginning around 1984, the Anglican Church attempted to redeem its unjust colonial past by reviving the original promise of gospel-based partnership relationships. This article explores the effect upon the church's mission of using political solutions to resolve historic ecclesial injustices.
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Butcher, Andrew. "From Settlement to Super-diversity: The Anglican Church and New Zealand’s Diversifying Population." Journal of Anglican Studies 15, no. 1 (November 28, 2016): 108–29. http://dx.doi.org/10.1017/s1740355316000267.
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AbstractAnglicanism in New Zealand can be traced back to the beginning of New Zealand settlement itself. From its earliest days, the Anglican Church has deliberately set out to bridge divides between New Zealand’s indigenous population, Māori, and Europeans, though with mixed success. This article will illustrate that, even with this experience in bicultural engagement, the Anglican Church has not adapted well to the super-diverse multicultural New Zealand of the twenty-first century. Census data reveal that the Anglican Church has had a precipitous drop in numbers, and has a demographic profile that is much older and whiter than the general New Zealand, let alone Christian, population. This poses significant challenges for its ongoing sustainability. Given the common experience of super-diversity with other Western countries, this article provides a case study and a cautionary tale about the challenges and realities of the Anglican Church adjusting to a new multicultural society.
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Davidson, Allan K. "Völkner and Mokomoko: ‘Symbols of Reconciliation’ in Aotearoa, New Zealand." Studies in Church History 40 (2004): 317–29. http://dx.doi.org/10.1017/s0424208400002965.
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On 2 March 1865, the Revd Carl Sylvius Völkner, a Church Missionary Society (CMS) missionary, was hanged from a willow tree close to his own church and mission station at Opotiki in the Bay of Plenty, New Zealand. John Hobbs, who had arrived as a Methodist missionary in New Zealand in 1823, reported on ‘the very barbarous Murder of one of the best Missionaries in New Zealand’ and noted that Völkner’s death marked ‘a New Era in the history of this country’. Völkner was the first European missionary of any denonomination to be killed in New Zealand since missionary work began in 1814.
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McCarthy, Christine. "Against ‘Churchianity’: Edmund Anscombe’s Suburban Church Designs." Architectural History 52 (2009): 169–200. http://dx.doi.org/10.1017/s0066622x00004184.
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Edmund Anscombe (1874-1948) was an important New Zealand architect, well known for his design of the 1925 New Zealand and South Seas International Exhibition (Logan Park, Dunedin) and the 1940 New Zealand Centennial Exhibition (Rongotai, Wellington), as well as for his art deco buildings in Hawkes Bay (especially Hastings), and in Wellington.This article explores Anscombe’s contribution to New Zealand’s early twentieth-century church design by presenting new archival research and examining his distinctive use of secular imagery, notably the architectures of the house and schoolhouse. The article locates these designs simultaneously within traditions of Nonconformist architecture and within a Victorian interest in the home as productively informing a spiritual understanding of church building. While some architectural examples of this thinking were apparent in late nineteenth-century America, there are no other known examples in New Zealand. Anscombe’s use of this secular and domestic imagery in his church design enabled fashionable and theologically-informed architectures to co-exist.
Dissertations / Theses on the topic "Church of the Province of New Zealand"
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Williamson, Dale, and n/a. "An uncomfortable engagement : the charismatic movement in the New Zealand Anglican Church 1965-85." University of Otago. Department of Theology and Religious Studies, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080904.091942.
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This thesis traces the uncomfortable relationship between a mainstream Christian denomination in New Zealand, the Anglican Church, and a movement of religious enthusiasm, the Charismatic Movement. The institutional Anglican Church�s struggle with the movement went through different stages from initial discomfort and concern, to some cautious acceptance before moving to marginalise it. This marginalisation led to the creation of Anglican Renewal Ministries New Zealand (ARMNZ), an Anglican charismatic institution within the Anglican Church.
The reasons for this "struggle to embrace" were that the movement originated, and was resourced from, outside the institutional New Zealand Anglican Church structures; fulfilled needs that the institutional Church in New Zealand was perceived as having failed to fulfil; introduced beliefs and practices perceived as "un-Anglican;" and competed with other initiatives within the New Zealand Anglican Church. This uncomfortable relationship contributed to the failure of the Charismatic leaders to renew spiritually the whole New Zealand Anglican Church. The movement however, helped to broaden the scope of New Zealand Anglicanism and left a legacy of some large charismatic churches.
This is the first substantial study of the Charismatic Movement in the New Zealand Anglican Church covering the period from the emergence of the movement in the mid-1960s, through the growth years in the 1970s marked by the formation of a national and ecumenical charismatic agency (Christian Advance Ministries), to the establishment of the Charismatic Movement as an institution within the Anglican Church in the early 1980s.
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Lange, Stuart, and n/a. "A rising tide : the growth of Evangelicalism and Evangelical identity among Presbyterians, Anglicans and University students in New Zealand, 1930-1965." University of Otago. Department of Theology and Religious Studies, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090618.161648.
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This thesis relates the resurgent evangelical Protestantism of mid-twentieth century New Zealand to the extensive international historiography which has emerged over the last thirty years, especially through the work of such scholars as David Bebbington in Britain and others in the USA, Canada and Australia. Understanding evangelicalism as a both an historical movement and a recurring set of doctrinal commitments, the new literature has highlighted evangelicalism as a trans-denominational and international movement, sharing such features as those identified in Bebbington�s quadrilateral. Weaving together the study of numerous key individuals, churches and organisations, the thesis argues that a self-aware, cross-denominational and fairly cohesive evangelical stream developed within New Zealand Protestantism between about 1930 and 1965. The thesis demonstrates that the university Evangelical Unions and the Inter-Varsity Fellowship (NZ) - both founded following a schism with the more liberal SCM in the early 1930s - were key factors in the reconstruction of evangelical identity and confidence and in the development of vigorous and expanding evangelical movements in New Zealand�s two largest Protestant denominations. The two key pre-war church leaders who inspired those movements, Thomas Miller (a confessionalist Presbyterian) and William Orange (a devotional Anglican), worked closely with the Evangelical Unions and IVF, and the leaders of the post-war evangelical movements (such as Graham Miller) had been significantly shaped by the EUs and IVF. Mid-century New Zealand evangelicalism was theologically conservative, but also emphasised reason, moderation and restraint, and those values were constantly reinforced by such leaders as Dr. John Laird and Professor E.M. Blaiklock. The renascent New Zealand evangelical movement rejected extremism, anti-intellectualism and ecclesiastical separatism. It explicitly distanced itself from American fundamentalism. In its outlook and cultural style, mid-twentieth century New Zealand evangelicalism largely reflected the prevailing Britishness of New Zealand in that period, and was strongly influenced by the British IVF. By the early 1960s, evangelicalism had become an increasingly significant element within Protestantism in New Zealand. As the movement matured, it had also become less cohesive.
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Threadgill, S. A. "The Eastern Orthodox Church in New Zealand." Thesis, University of Canterbury. Religious Studies, 1987. http://hdl.handle.net/10092/8130.
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This thesis is a study of the Eastern Orthodox Church in New Zealand. It examines both the ethnic jurisdictions and the recent phenomenon of conversion to Eastern Orthodoxy.
The opening chapter provides a brief history of Eastern Orthodoxy by concentrating on a number of major events. The second chapter describes the ethnic jurisdictions found in New Zealand and examines local origins and subsequent development.
The first of two hypotheses tested in this thesis is discussed in Chapter 3. It is argued that Church affiliation inhibits immigrant assimilation into the wider society. Data obtained from an Interview Schedule and personal observations are deployed to test this hypothesis. Those Orthodox Churches which have a high ethnic membership are shown to display signs of ethnoreligion and ethnocentrism.
The second hypothesis, discussed in Chapter 4, suggests that converts are motivated to change denominational allegiance because of feelings of deficiency and the desire for an intergrative force in modern society. Because of a lack of evidence the second claim of this hypothesis remains untested. The conclusion is reached that converts to Eastern Orthodoxy are influenced by two different motivations. It is argued that converts to the ethnic jurisdictions are, in general, motivated by a sense of personal searching. In contrast, most converts to the Antiochian Orthodox Church represent, in general, a change of denominational affiliation in reaction to what is perceived as unacceptable doctrinal change in the Anglican Church.
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Spence, J. "The English church in Canterbury, New Zealand, 1843-1890." Thesis, University of Canterbury. History, 2013. http://hdl.handle.net/10092/8020.
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The story of Canterbury as a Church of England settlement begins in 1843, when Edward Gibbon Wakefield conceived the idea of founding such a settlement in New Zealand. As a suitable background for the main theme, however, I have briefly considered the coming of Christianity to these Islands. Attention is then drawn to the genesis of Canterbury and to the role of the English Church in founding and developing the colony. I have regarded the year 1890 as a convenient point at which to conclude the story, because Bishop Harper's resignation took effect then, and the gains of the Church during the first episcopate had been consolidated.
In this thesis my aim is to catch something of the spirit of those Churchmen, who devoted their energies to making Canterbury what they believed she should become a holy habitation. I have not been content with a mere description of Church affairs or with a monotonous narrative of consecrations and dedications. An attempt has been made to assess the influence of the Church on the community as a whole, and to estimate the value of her work. It has to be borne in mind, of course, that the; Church is a failure from the world’s point of view -- so was Her Lord -- and that the world at large underestimates the beneficial effects emanating from organised Christianity.
The Church of England in Canterbury from 1843 to 1890 illustrates something unique in the history of the English Church. Although the same experiment will never be repeated, we should at least be thankful it was attempted once. It also demonstrates the influence which ideals exercise upon practice, and the way in which ideals are modified when applied in practical life. Finally, it is well for us to remember that many who toiled for Canterbury’s sake were not ashamed to own Jesus of Nazareth as their Lord and King.
There has been ample opportunity to carry out research, especially among the records at "Church House” in Christchurch. Numerous published and unpublished reports, despatches, letters, minutes and papers have been carefully examined. The problem has not been a lack of material, rather was it to decide what to leave out. Volumes might be written about the Church in Canterbury; I have had to compress the story into a few pages. The task sometimes seemed laborious and wearisome, but now it is finished I feel well rewarded.
References made in the course of the work show to what sources or authors the present writer is indebted. Thanks are also due to Sir James Hight, to the Provincial and Diocesan Secretary, Mr L. H. Wilson, to Mr L. W. Broadhead, the Church Steward, to the Rev. Canon H. S. Hamilton, and to the Revs. J. F. Feron and H. G. Norris, for the material they have put at my disposal, and for their interest in the writing of this thesis.
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Reid, Francis Lucian. "The province of science : James Hector and the New Zealand Institute, 1867-1903." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612908.
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Jamieson, Alan Kevin. "A churchless faith : faith outside the evangelical Pentecostal/charismatic church of New Zealand." Thesis, University of Canterbury. Department of Sociology and Anthropology, 1998. http://hdl.handle.net/10092/2423.
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This research contributes to the growing literature on religious disaffiliation by considering
the leaving process in one stream of the church which has not been the focus of previous
qualitative studies - evangelical Pentecostal and charismatic churches in New Zealand.
Contrary to expectation the findings show that long term, middle aged, key leadership
people who were previously very committed to their churches are leaving such churches
but not their faith. The research shows that such people leave due to fundamental
transitions in the nature of their faith rather than because of a repudiation of that faith.
Given the complex relationship that exists between individuals, their church and the wider
society, it is suggested that it is the divergent changes within the wider society and the
church that are encouraging increasing numbers of previously committed church
participants and leaders to re-evaluate their faith. James Fowler's faith development model
is used as a 'scaffold for insight' to explore these issues.
Leavers are categorised into four groups displaying significantly different faith contents,
understandings and operations. These groupings are not isolated faith positions but form
way-points in discernible trajectories of faith. The formation of groups of church leavers
are considered and an ongoing dialogue between them and the leaders of evangelical
Pentecostal and charismatic churches proposed. Such a conversation is postulated as one
way forward for the institutional churches and the isolated post-church groups in an
increasinglypostmodem society.
The research is based on interviews with ninety eight church leavers, ten marginal church
attenders, fifty four church leaders and the participant observations of the researcher.
Interviewees were located through a snowballing technique, a methodology that both
shapes and limits the nature of the findings.
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Welch, Josephine Elizabeth. "A Pilgrim on God's High Road - Canon Wilford in New Zealand 1904-1932." Thesis, University of Canterbury. History, 2006. http://hdl.handle.net/10092/929.
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This thesis examines the life of Canon John Russell Wilford, an Anglican clergyman working in the Diocese of Christchurch, in New Zealand from 1904 to 1933. This thesis concentrates on four of Canon Wilford's projects during this time: church building at Waikari, the 1910 missions in Prebbleton, the redevelopment of College House and the building of St George's Hospital. These projects were inspired by Canon Wilford's faith in God and his interest in the Canterbury Pilgrims. Each project also demonstrated Wilford's abilities as a fundraiser and an organiser. The development of faith was Wilford's main concern in the Waikari and Prebbleton parishes. This thesis examines how he tried to do this with church building in Waikari and the General Mission in Prebbleton. It also examines the fundraising methods used by Wilford for the Waikari churches and how he became interested in the Canterbury Pilgrims there. The thesis looks at Wilford's role in the organisation of missions to develop faith in the Prebbleton parish in 1910. It also considers Wilford's Anglo-Catholicism and how this related to the missions as well as his interest in the Pilgrims. Wilford was Principal of College House for the majority of his time in New Zealand and this thesis covers his attempts to rebuild the College and how he felt inspired by God and the Pilgrims to do so. As his campaign to rebuild the College was not successful this thesis will examine why this was the case. Wilford also felt inspired by God and the Pilgrims to build a private Anglican hospital. This plan resulted in St George's hospital. This thesis looks into fundraising methods used to finance the hospital and Wilford's religious, charitable and technological aims for the hospital.
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Tagg, Mary Alison. "The 'Jesus nut': A study of New Zealand military chaplaincy." Thesis, University of Auckland, 2000. http://wwwlib.umi.com/dissertations/fullcit/9990812.
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Since the earliest days of the Christian Church, ordained ministers and priests have accompanied soldiers into battle. The religious presence in the war machine has been the subject of many debates, particularly those involving the conflict of ethics presented by the representation of a gospel of peace and love participating in a profession of violence and killing. New Zealand is a secular country with a relatively well-developed system of secular pastoral care services. However the New Zealand Defence Force continues to request the churches' involvement in the military and those churches which respond continue to participate in work which appears contrary to their teaching. This study examines the relationship of church and military. It investigates the place of the church in the New Zealand Defence Force through an examination of the appropriate literature and other relevant information, and an empirical survey of the work and views of current, and some retired, chaplains. The global military scenario has changed in recent years with the development of war technology. The New Zealand military focus is now largely directed towards policing New Zealand's economic zone and the preservation of independence of smaller neighbouring island states, while its active service role is one of participation in international peace-enforcement and peacekeeping. This thesis considers these changes and looks at the possible effects they may have on the future of military chaplaincy within the secular, multicultural context of the New Zealand state. The study concludes with a rationale for the presence of the Christian Church in the New Zealand Defense Force and presents issues which the current chaplaincy-providing churches need to consider if they wish to continue to provide effective chaplaincy for the military.
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Grainger, Steven. "Church, society and imperial metalities, c.1790-1870 : the political and ideological context of the Canterbury Association." Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263154.
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Jenkins, Brian C. C. "Nuclear age church a study of recent trends in Australia & New Zealand in the light of world models and scriptural beginnings with a view to designing a contextualized model for a cell group church /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full textBooks on the topic "Church of the Province of New Zealand"
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Purchas, H. T. A history of the English church in New Zealand. Christchurch, N.Z: Simpson & Williams, 1990.
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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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Lethbridge, Christopher. The wounded lion: Octavius Hadfield, 1814-1904, pioneer missionary, friend of the Maori & primate of New Zealand. Christchurch, N.Z: Caxton Press, 1993.
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Wright, Frank. A kindly Christian gentleman: William Garden Cowie, Bishop of Auckland, 1869-1902. Auckland, N.Z: Polygraphia, Ltd., 2007.
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National Library of New Zealand. Rangiātea: Ko ahau te huarahi te pono me te ora. [Wellington, N.Z.]: National Library of New Zealand in partnership with Te Rōpū Whakahaere o Rangiātea, with the assistance of Te Puni Kōkiri, 1997.
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Spence, Richard J. Whakaaria mai: The biography of canon Wiremu Wi te Tau Huata. Palmerston North, N.Z: Dunmore Press, 1994.
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Christopher, Lethbridge. The wounded lion: Octavius Hadfield, 1814-1904 : pioneer missionary, friend of the Maori & primate of New Zealand. Christchurch, N.Z: Caxton Press, 1993.
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Pearson, Clive. Scholarship and fierce sincerity: Henry D.A. Major, the face of Anglican modernism. Auckland, N.Z: Polygraphia Ltd., 2006.
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Hobhouse, Mary. The selected letters of Mary Hobhouse. Wellington: Daphne Brasell Associates, 1992.
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Ordained Anglican Women's Conference (1989). The journey and the vision: A report on ordained Anglican women in the Church of the Province of New Zealand : comprising historical material, a report on the 1989 Ordained Anglican Women's Conference, stories of the experience of ordained Anglican women, and results of a questionnaire on how their ministry has been received. Newmarket, Aotearoa, N.Z: Women's Resource Centre, 1990.
Find full textBook chapters on the topic "Church of the Province of New Zealand"
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Honoré, Christopher. "The Anglican Church in Aotearoa, New Zealand, and Polynesia." In The Wiley-Blackwell Companion to the Anglican Communion, 373–86. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch34.
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Tremewan, Christopher. "Re-politicising Race: The Anglican Church in New Zealand." In Public Policy and Ethnicity, 95–112. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230625303_7.
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Lovell-Smith, Margaret. "Uncovering the hidden stories of the voices against war in a New Zealand province." In Reflections on the Commemoration of the First World War, 131–48. Abingdon, Oxon ; New York : Routledge, 2021. | Series: Routledge studies in first world war history: Routledge, 2020. http://dx.doi.org/10.4324/9781003021629-10.
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Passuello, Angelo. "Le committenze architettoniche di Atto nella Toscana del XII secolo: uno sguardo d’insieme e un epigono veneto." In Atto abate vallombrosano e vescovo di Pistoia, 249–81. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0335-7.12.
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The paper deals with the architectural commissions of Atto, during the thirty years in which the religious was first prior general of the Vallombrosani and then bishop of Pistoia (1125-1153). The churches that still have the structure and decorations of the 12th century are particularly analyzed, for example: Santa Maria di Montepiano, San Michele di Plaiano and San Michele di Salvenero in north-western Sardinia, San Paolo a Ripa d'Arno in Pisa and others. Before the year 1140 Atto obtained a relic of san Jacopo the Major, which in 1145 was placed in a chapel in the first two spans of the southern nave of the Cathedral of San Zeno in Pistoia. This chapel was configured as an almost independent space from the rest of the basilica. This initiative brought important artists to Pistoia who exalted the new role of apostolic see of the city and worked in the churches of San Giovanni Fuorcivitas (1162), Sant’Andrea (1166) and San Bartolomeo in Pantano (1167). The incidence of this situation also reverberated on the nearby city of Prato, where the Cathedral (before 1163), despite the autonomist aims of the local clergy, clearly received the constructive influences of the Pistoian Cathedral. The final part of the article analyzes the unfinished church of San Jacopo al Grigliano (1396-1407), in the Province of Verona, which is the most important and majestic sanctuary dedicated to san Jacopo in Northern Italy
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Bergonzi, Bernard. "New Zealand." In A Victorian Wanderer, 51–65. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780199257416.003.0004.
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Abstract Most of the passengers on the John Wickliffe were Scots, members of a dissident Free Church faction. Under the leadership of a Peninsular veteran, Capatain William Cargill, they were headed for the new Presbyterian settlement at Otago, on the South Island of New Zealand. Tom Arnold did not have a lot in common with them, but maintained friendly relations. He shared a cabin with a young Londoner named Cutten, who was going to Otago to take up work as an auctioneer. When Arnold was laid low with sea-sickness as the ship plunged through heavy seas in the Bay of Biscay, Cutten recommended a glass of Bass. ‘The composing and invigorating effect of this was wonderful’, Arnold recalled, in the accents of one offering a testimonial; ‘I lost all feeling of sea-sickness, and have seldom been troubled by it ever since.’
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McKay, David O. "New Zealand Revisited." In Pacific Apostle, edited by Reid L. Neilson and Carson V. Teuscher, 227–42. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0010.
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David O. McKay’s return to New Zealand was punctuated by several reunions, one with his travel companion Hugh J. Cannon, and others with members and missionaries he met on his earlier visit. McKay and Cannon visited Maori villages, the Maori Agricultural College at Korongata, and member congregations around the island. Impressed by certain church leaders and their families, the Maori people and their culture, and the enterprising missionaries he encountered on this leg of his journey, McKay noted several outstanding challenges facing the Maori Agricultural College. The two visitors remained in New Zealand from July 18 to August 2, 1921. From Auckland, the pair set sail aboard the SS Ulimaroa for Australia, their final stop on their tour of the church’s Pacific missions.
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McKay, David O. "The New Zealand Mission." In Pacific Apostle, edited by Reid L. Neilson and Carson V. Teuscher, 113–35. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0007.
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McKay and Cannon’s steamship plied into the port at Wellington, New Zealand before dawn on April 21, 1921. They spent just over a week on the North Island, visiting missionaries, local members of European descent known as “Pakehas,” and native Maori Latter-day Saints. By the time of McKay’s visit, Maori converts and their descendants composed the majority of Latter-day Saints in New Zealand. Their traditions enamored McKay—most notably the “Hui Tau,” an annual multiday conference that included dancing, feasts, and community discussions ranging from church administration to local needs and unit organization. On many occasions, McKay was “hongied” by Maori members, an intimate nose-to-nose greeting. McKay bid farewell to the New Zealand Saints on April 30, 1921, departing for the next leg of his journey.
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"Mission Education and New Opportunities: American Presbyterian Schools in Shandong Province." In The Church as Safe Haven, 135–51. BRILL, 2018. http://dx.doi.org/10.1163/9789004383722_007.
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"Seismic Characterization of the Fiordland Gas-hydrate Province, New Zealand." In Natural Gas Hydrates—Energy Resource Potential and Associated Geologic Hazards, 467–80. American Association of Petroleum Geologists, 2009. http://dx.doi.org/10.1306/13201158m893355.
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Davidson, Allan K. "Culture and Ecclesiology: The Church Missionary Society and New Zealand." In The Church Mission Society and World Christianity, 1799-1999, 198–227. Routledge, 2019. http://dx.doi.org/10.4324/9781315028033-9.
Full textConference papers on the topic "Church of the Province of New Zealand"
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Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.
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Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.
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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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Mirra, Michele, Andrea Gerardini, Geert Ravenshorst, and Jan-Willem van de Kuilen. "APPLICATION OF WOOD-BASED SEISMIC RETROFITTING TECHNIQUES ON EXISTING TIMBER AND MASONRY STRUCTURES: DESIGN STRATEGIES, MODELLING APPROACHES AND PRACTICAL BENEFITS FOR TWO CASE-STUDY BUILDINGS." In 2nd Croatian Conference on Earthquake Engineering. University of Zagreb Faculty of Civil Engineering, 2023. http://dx.doi.org/10.5592/co/2crocee.2023.112.
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Reversible retrofitting techniques for protecting architectural heritage against seismic events have found increasing application in existing or historical buildings. In this framework, the use of wood-based strengthening solutions for both timber and masonry structures has shown promising results, as proved by several recent research studies. Starting from these outcomes, the present work aims at highlighting the potential of such timber-based retrofitting methods from both the academic and the professional perspective, considering two case-study buildings: a stone-masonry church from 18th century with a timber roof, and a Venetian sawmill composed of masonry and timber structural portions. In the first case-study building, the church of St. Andrew in Ceto (province of Brescia, Italy), the lack of joints among the roof timber members and the masonry walls, as well as the in-plane flexibility of the roof structure itself, made the church vulnerable to seismic actions and prone to local out-of-plane masonry collapses. The second case-study building, the sawmill of Vallaro (province of Brescia, Italy), was composed of two building units, one featuring mainly timber structural elements, the other consisting of masonry walls and a wooden roof. This second intervention was very complex, because of the different materials involved, their conservation state, and the need to transform part of the building in a museum, with increased design static and seismic loads. For both case studies, timber-based seismic retrofitting interventions were applied, consisting of the addition of new wooden members, and the use of plywood panels and cross-laminated timber elements. This work presents and discusses the adopted design and modelling strategies, as well as the practical benefits of the applied solutions. The present study can thus contribute to the promotion of timber-based techniques in the combined structural, seismic, and conservation upgrading of existing buildings belonging to the architectural heritage of seismic-prone countries.
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Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.
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In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
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Mora García, Raúl Tomás, Ma Francisca Céspedes López, and Miguel Louis Cereceda. "Aplicación de la fotogrametría en el levantamiento gráfico de la Iglesia de San José en Elche." In International Conference Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2009. http://dx.doi.org/10.5821/ctv.7557.
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La Iglesia de San José en Elche, situada en la provincia de Alicante (España), está declarada Bien de Interés Cultural. Es una construcción de estilo barroco que se comenzó a ejecutar en el año 1561. SanJosé formaba parte del convento franciscano de la población, donde actualmente se sitúa la Biblioteca Municipal. Aún siendo una construcción tan singular, no existe información gráfica de la misma, por lo que se considera necesario documentarla. Para ello, se van a utilizar sistemas tradicionales de levantamientos gráficos junto con otros sistemas más actuales y económicos como es la fotogrametría por intersección directa.
Se pretende comprobar la fiabilidad de la fotogrametría frente a los sistemas tradicionales empleados en la documentación gráfica del Patrimonio edificado. Además, se busca generar ortofotos de las fachadas para representar texturas en verdadera magnitud. Otra finalidad del estudio es dar a conocer el patrimonio arquitectónico de nuestras ciudades mediante el empleo de las nuevas tecnologías.
La metodología empleada para la resolución de esta investigación se ha basado en métodos analíticos, fundamentados principalmente en la observación científica y en la medición cuantitativa. Los materiales empleados han sido: cámaras digitales, medidor láser, nivel láser, estación total con medición directa sin prima, software AutoCAD 2006 y PhotoModeler 6.
Con esta investigación se ha generado documentación gráfica del edificio que describe su estado actual. Se cree necesaria la utilización de la fotogrametría en todo levantamiento del patrimonio edificado, por ser un sistema del que se extrae mucha información y al mismo tiempo es accesible económicamente, fácil y rápido de utilizar.
Se concluye con el estudio que los resultados de la fotogrametría dependen de la escala a la que se va a grafiar el dibujo, puesto que las zonas más alejados y de peor visibilidad pueden suponer errores no aceptables. Por ello se recomienda complementar la toma de datos mediante sistemas tradicionales topográficos. The church of San José in Elche, in the province of Alicante (Spain), has been declared a Site of Special Cultural Significance. Begun in 1561, the baroque church formed part of the town’s Franciscan convent and now houses the Elche Municipal Library.
Despite the uniqueness of this building, no graphic information existed and it was thus deemed necessary for it to be documented. Traditional graphic surveying systems were used, together with more up-to-date and cheaper systems, including direct-intersection photogrammetry.
The aim was to determine the reliability of photogrammetry compared with traditional systems used in graphically documenting heritage buildings. A second objective was to produce orthophotos of the church’s exterior to present its textures in true dimensions. The study also aimed to raise awareness of the architectural heritage of our towns through the use of new technologies.
The research for this project used analytical methods involving mainly scientific observation and quantitative measurement. The following materials were used: digital cameras, laser meter, laser level, prismless total station, and AutoCAD 2006 and PhotoModeler 6 software.
The research produced graphic documentation of the building in its current condition. Photogrammetry was deemed necessary for all surveying of the building, as it is an affordable system that is both fast and easy to use, and extracts detailed information.
This study can conclude that results from photogrammetry depend on the scale at which the image is to be shown, as unacceptable errors may result from more distant and less visible areas. It is therefore recommended for all data gathered to be complemented with traditional systems of topography.
Reports on the topic "Church of the Province of New Zealand"
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Jaimovich, Analia. Institutional Architecture for School Improvement. Inter-American Development Bank, February 2014. http://dx.doi.org/10.18235/0006302.
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In order to improve the quality of education, several countries in Latin America and the Caribbean are implementing institutional reforms that affect the roles and responsibilities of education management units at different levels (national, subnational, local, and school level). With the aim of contributing to the technical dialogue vis-à-vis these reforms, the Education Division of the Inter-American Development Bank has carried out a comparative analysis of the institutional architecture of five high-performing education systems: the Ontario Province in Canada, the Commonwealth of Massachusetts in the USA, Finland, the Netherlands, and New Zealand.