Relevant bibliographies by topics / Victoria Church history

Academic literature on the topic 'Victoria Church history'

Author: Grafiati
Published: 10 December 2022
Last updated: 30 January 2023

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Journal articles on the topic "Victoria Church history"

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Taylor, Miles. "The Bicentenary of Queen Victoria." Journal of British Studies 59, no. 1 (January 2020): 121–35. http://dx.doi.org/10.1017/jbr.2019.245.

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AbstractThe past year, 2019, was the bicentenary of the birth of Queen Victoria. Since 2001, the centenary of her death, much has changed in the scholarship about the British queen. Her own journals and correspondence are more available for researchers. European monarchies are now being taken seriously as historical topics. There is also less agreement about the Victorian era as a distinct period of study, leaving Victoria's own relationship with the era she eponymizes less certain. With these changing perspectives in mind, this article looks at six recent books about Victoria (four biographies, one study of royal matchmaking, and one edited volume) in order to reassess her reign. The article is focused on three themes: Queen Victoria as a female monarch, her role in building a dynastic empire, and her prerogative—how she influenced the politics of church and state. The article concludes by warning that biography is not the medium best suited for taking advantage of all the new historical contexts for understanding Queen Victoria's life.
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MATTHEWS-JONES, LUCINDA. "OXFORD HOUSE HEADS AND THEIR PERFORMANCE OF RELIGIOUS FAITH IN EAST LONDON, 1884–1900." Historical Journal 60, no. 3 (September 13, 2016): 721–44. http://dx.doi.org/10.1017/s0018246x16000273.

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AbstractThis article considers how lecturing in Victoria Park in the East End of London allowed three early heads of the university settlement Oxford House to engage local communities in a discussion about the place of religion in the modern world. It demonstrates how park lecturing enabled James Adderley, Hebert Hensley Henson, and Arthur Winnington-Ingram, all of whom also held positions in the Church of England, to perform and test out their religious identities. Open-air lecturing was a performance of religious faith for these settlement leaders. It allowed them to move beyond the institutional spaces of the church and the settlement house in order to mediate their faith in the context of open discussion and debate about religion and modern life. The narratives they constructed in and about their park sermons reveal a good deal about how these early settlement leaders imagined themselves as well as their relationship with the working-class men they hoped to reach through settlement work. A vivid picture of Victorian religious and philanthropic life emerges in their accounts of lecturing in Victoria Park.
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Cruickshank, Joanna. "Jean Yule: Women in the Church: A Memoir. Elsternwick, Victoria: The Uniting Church Historical Society, 2011; pp. viii + 218." Journal of Religious History 37, no. 1 (February 26, 2013): 144. http://dx.doi.org/10.1111/1467-9809.12012.

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Gómez, Miguel Dolan. "The Crusades and church art in the era of Las Navas de Tolosa [Las Cruzadas y el arte sacro en la época de Las Navas de Tolosa]." Anuario de Historia de la Iglesia 20 (July 17, 2015): 237–60. http://dx.doi.org/10.15581/007.20.2412.

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El arte y la arquitectura de las iglesias románicas están llenos de manifestaciones fascinantes de la «ideología de la cruzada» en la Península Ibérica durante los siglos xii y xiii. Las escenas de combate, imitaciones del Santo Sepulcro y las grandes visiones escatológicas de la victoria cristiana aparecieron en las decoraciones de iglesias. Este fenómeno está muy bien expuesto en dos iglesias de la ciudad de Toledo, en que la victoria de las Navas de Tolosa (1212) se celebra con vívidas imágenes apocalípticas e inscripciones latinas. Sin embargo, las mismas iglesias incorporan estilos artísticos del mundo Islámico, lo que indica la complejidad de la guerra santa en el mundo cultural de la España medieval.
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Yung, Tim. "Visions and Realities in Hong Kong Anglican Mission Schools, 1849–1941." Studies in Church History 57 (May 21, 2021): 254–76. http://dx.doi.org/10.1017/stc.2021.13.

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This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.
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Colleoni, Paola. "A Gothic Vision: James Goold, William Wardell and the Building of St Patrick’s Cathedral, Melbourne, 1850–97." Architectural History 65 (2022): 227–60. http://dx.doi.org/10.1017/arh.2022.11.

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ABSTRACTSt Patrick’s Cathedral in Melbourne is among the largest Gothic revival churches built in the nineteenth century, matching in size the medieval cathedrals that inspired its design. The history of the commission reveals the role played by the first Roman Catholic bishop of Melbourne, James Alipius Goold, who was acquainted with A. W. N. Pugin’s theories of the Gothic revival and who promoted the construction of churches true to Pugin’s principles. After two failed attempts at smaller structures, and in the wake of the gold rush in Victoria, Goold in 1858 commissioned the newly arrived architect William Wilkinson Wardell to design a cathedral of unprecedented monumental proportions. Wardell’s design, rooted in an archaeologically correct approach to medieval precedent, was widely praised by colonial society, which favoured massive buildings reminiscent of those found in Europe. Furthermore, with its French-inspired apse and radiating chapels, St Patrick’s highlighted a connection to Catholic religious tradition particularly resonant for its largely Irish congregation. The design stands apart from High Victorian developments in the Gothic revival seen in England in the 1850s, as colonial patrons favoured a more conservative approach. St Patrick’s exemplifies several of the trends that influenced the revival of Gothic architecture in the Australian colonies, while also representing the desire of the Catholic Church to establish its position throughout the wider British empire.
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Osborne, Catherine R. "Review: Saint John's Abbey Church: Marcel Breuer and the Creation of a Modern Sacred Space, by Victoria M. Young." Journal of the Society of Architectural Historians 76, no. 3 (September 1, 2017): 400–401. http://dx.doi.org/10.1525/jsah.2017.76.3.400.

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Royce, Bruno. "‘Fix Crash Corner’ – A Roundabout Story." Journal of Road Safety 33, no. 4 (November 9, 2022): 61–67. http://dx.doi.org/10.33492/jrs-d-22-00020.

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In 2020, a new roundabout was constructed at the intersection of Church and Victoria Streets, Auckland, New Zealand. It replaced a ‘Stop’ controlled cross-roads junction with adverse crash history, nicknamed ‘crash corner’ by locals, having 54 crashes reported over five years. The constructed roundabout was the first ‘Safe System – Vision Zero’ design of its kind in New Zealand, being a fully raised roundabout with four pedestrian crossings. Independent crash analysis determined that the new roundabout had reduced reported crashes at the junction to zero. The ‘lifetime’ crash cost savings of the new roundabout were estimated at a Present Value of over $NZ 10 million. The roundabout also improved pedestrian amenity, upgraded access to public transport and local shops, encouraged modal shift, improved social well-being, and helped reduce carbon emissions. The project progressed from scheme design to successful construction within six months, and was selected as a finalist in the IPWEA NZ ‘Asset Management Excellence Awards’ (2022).
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Meyer, Charles. ""What a Terrible Thing It Is to Entrust One's Children to Such Heathen Teachers": State and Church Relations Illustrated in the Early Lutheran Schools of Victoria, Australia." History of Education Quarterly 40, no. 3 (2000): 302. http://dx.doi.org/10.2307/369555.

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Linzey, Kate. "John Sidney Swan: a genuine article." Architectural History Aotearoa 1 (December 5, 2004): 25–32. http://dx.doi.org/10.26686/aha.v1i0.7892.

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The architect John Sidney Swan (1874-1936) represents a little represented group in the history of New Zealand architecture. At the establishment of the New Zealand Institute of Architects in 1905, Swan was one of few architects present, along with William Gray Young (1895-1962), who had been trained in New Zealand through the article system. While training "on the job" was a common occurrence in the early development of the building industry in this country, few of these architects achieved great renown. Swan however, was a prominent architect in his day, designing Erskine Chapel in Island Bay (1906), Saint Gerard's Church in Mount Victoria (1908) and an unbuilt proposal for a Roman Catholic Basilica in Dufferin Street (1912). This renown may have been due to Swan's mentor, Fredrick de Jersey Clere, the vocal English émigré architect. However, this mentorship does not wholly explain Swan's prolific, and sometimes eccentric practice. This paper is part of an ongoing project to document Swan's work, and develop an understanding of his particular style, which, on the one hand, reflects an awareness of the contemporary English fashions, and yet, on the other, rejoices in an almost theatrical excessiveness, quite contrary both to the evolving architectural austerity of modernism, and Clere's more restrained style.
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Dissertations / Theses on the topic "Victoria Church history"

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Moore, Laurence James, and res cand@acu edu au. "Sing to the Lord a New Song: a Study of changing musical practices in the Presbyterian Church of Victoria, 1861-1901." Australian Catholic University. School of Arts and Sciences, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp49.29082005.

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The latter half of the 19th century was a time of immense change in Presbyterianism worldwide in respect of the role of music in worship. Within this period the long tradition of unaccompanied congregational psalmody gave way to the introduction of hymnody, instrumental music (initially provided by harmoniums and later by pipe organs) and choral music in the form of anthems. The Presbyterian Church of Victoria, formed in 1859 as a union of the Church of Scotland and the majority of the Free Presbyterian and the United Presbyterian churches and numerically the strongest branch of Presbyterianism in Australia, was to the forefront in embracing this tide of change. Beginning in 1861with the proposal for the compilation of a colonial hymnbook, issues associated with musical repertoire and practice occupied a prominent place in discussions and decision making over the next 30 years. Between 1861 and 1901 hymnody was successfully introduced into church worship with the adoption of three hymnals in 1867, 1883 and 1898. Programs of music education were devised for the teaching of the new repertoire and for improving the standard of congregational singing. A hallmark tradition of Presbyterianism was overturned with the introduction of instruments into worship, initially as a support for congregational singing but in time as providers of purely instrumental music also. The profile of the choir changed dramatically. Making extensive use of primary sources, this study aims to document the process of change in Victoria between 1861 and 1901, exploring the rationales underlying decisions taken and historical factors facilitating change. Musical developments in Victoria are viewed in the context of those elsewhere, especially Scotland and of general changes in aesthetic taste. The study concludes that the process of musical change shows the Presbyterian Church of Victoria to have been a forwardlooking and well-endowed institution with the confidence to take initiatives independent of Scottish control. It is also concluded that changes in musical practice within the worship of the Presbyterian Church of Victoria reflect developments taking place in other denominations and the changing aesthetic tastes of the Victorian era.
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Orrin, Geoffrey. "Church building and restoration in Victorian Glamorgan, 1837-1901." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683172.

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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.

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Harris, Jan G. "Mormons in Victorian England." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,13967.

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Kenneally, Rhona Richman. "The tempered gaze : medieval church architecture, scripted tourism, and ecclesiology in early Victorian Britain." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19609.

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This dissertation explores how architecture is valorized by the cultural artifacts, both visual and text-based, which present and describe it. It examines aspects of the Gothic Revival in early Victorian Britain, to consider the assimilation of models of evolving architectural discourse by one organization with specialized interest in its promotion, and adaptations of that discourse in the realm of popular culture. The dissertation focuses on the ideology of the Cambridge Camden Society, from its inception in 1839 through to 1850. The Society advocated an appreciation of Gothic churches both for aesthetic, and for religious and moral reasons. A key dimension of its mandate, captured in the rhetoric of ecclesiology, was to prioritize an empirical investigation of extant medieval churches. Findings were to be recorded on specially-devised questionnaires, called "church schemes," using a text-based, specially-encoded taxonomy. Given the availability both of extensive documentation by the Society concerning these schemes, and of almost seven hundred completed forms, areas of conformity and divergence between the prescriptive, instructional material, and the descriptive material which indicates the actual reception of the architecture, may be discerned. "Church visiting" hence became the primary means of personal engagement with the architecture, enacted through the elaborate ritual of scripted tourism spelled out by the church schemes and attendant pedagogical documents. The importance, and the implications, of tourism to members of the Cambridge Camden Society are addressed through an evaluation of travel theories and methodologies, developed, especially, since the 1990s. An understanding of ecclesiology in terms of travel theory enables it to be evaluated in a wider context, namely as part of an emerging tourist ethos based on expanding opportunities and incentives to travel through Britain. From this perspective, the Cambridge Camden Society is to be perceived as part of a larger consortium of advocates of tourism to sights of medieval architecture, who employed similar inducements and terminology, and who created such markers of architectural authenticity as travel guides to mediate the traveller's reception of a given sight. As a result, the possibilities of the widespread dissemination of at least the architectural components of ecclesiological ideals, as part of the groundswell of promotional material devoted to all things Gothic, were enhanced.
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Kakooza, Michael Mirembe. "Mid-Victorian weekly periodicals and anti-Catholic discourse 1850-60 : ideology and English identity." Thesis, University of Wales Trinity Saint David, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683162.

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Jordan, Pamela L. "Clergy in crisis : three Victorian portrayals of Anglican clergymen forced to redefine their faith." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1063196.

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Three late Victorian novels provide significant insight into the Victorian crisis of faith because of their singleminded focus on an Anglican clergyman facing the issues that undermined received belief after 1860. William Winwood Reade's The Outcast (1875), Mrs. Humphry Ward's Robert Elsmere (1888), and George MacDonald's Thomas Wingfold, Curate (1876) cast the theme of doubt in a fresh light by systematically exploring what happens when a clergyman entertains doubt and investigates issues of faith and the ideas of evolutionary theory and higher criticism.Each novelist's distinctive perspective on the Victorian crisis of faith clearly shapes the delineation of the protagonist's crisis, determines which aspects of his crisis receive emphasis, and reflects the novelist's purpose for exploring doubt in a clergyman. Of deep interest is what these novelists achieve by exploring an Anglican clergyman's crisis of faith. First, using an Anglican clergyman as protagonist allows the novelists to explore the impact of doubt on the Established Church and the ramifications of doubt for a clergyman. Second, exploring a clergyman's crisis of faith allows the novelists to comment on how the Church failed to respond adequately to the Victorian crisis of faith. Third, the redefinition of faith advocated by all three novelists is best portrayed through an Anglican clergyman.In The Outcast Edward Mordaunt loses his traditional faith because of science, and through him, Reade suggests that the rejection of orthodoxy is the natural result of accepting the scientists' claims. He offers natural religion as a substitute for Christianity and uses the experience of his protagonist to criticize orthodox belief and intolerance. In Robert Elsmere Mrs. Ward defends intellectuals who accommodated their belief to new knowledge. She uses Robert Elsmere to show that accommodation is both possible and necessary and to accentuate the potential for social change when a sincere clergyman comes to terms with the claims of historical criticism. In Thomas Wingfold, Curate MacDonald acknowledges that the claims of science and higher criticism should be considered but suggests that they are not enough reason not to believe. He uses Thomas Wingfold to demonstrate a desirable approach to doubt and to argue for change from within the Church.
Department of English
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Downs, J. "Ministers of 'the Black Art' : the engagement of British clergy with photography, 1839-1914." Thesis, University of Exeter, 2019. http://hdl.handle.net/10871/35917.

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This thesis examines the work of ordained clergymen, of all denominations, who were active photographers between 1839 and the beginning of World War One: its primary aim is to investigate the extent to which a relationship existed between the religious culture of the individual clergyman and the nature of his photographic activities. Ministers of 'the Black Art' makes a significant intervention in the study of the history of photography by addressing a major weakness in existing work. Taking an interdisciplinary approach, the research draws on a wide range of primary and secondary sources such as printed books, sermons, religious pamphlets, parish and missionary newsletters, manuscript diaries, correspondence, notebooks, biographies and works of church history, as well as visual materials including original glass plate negatives, paper prints and lantern slides held in archival collections, postcards, camera catalogues, photographic ephemera and photographically-illustrated books. Through close readings of both textual and visual sources, my thesis argues that factors such as religious denomination, theological opinion and cultural identity helped to influence not only the photographs taken by these clergymen, but also the way in which these photographs were created and used. Conversely, patterns also emerge that provide insights into how different clergymen integrated their photographic activities within their wider religious life and pastoral duties. The relationship between religious culture and photographic aesthetics explored in my thesis contributes to a number of key questions in Victorian Studies, including the tension between clergy and professional scientists as they struggled over claims to authority, participation in debates about rural traditions and church restoration, questions about moral truth and objectivity, as well as the distinctive experience and approaches of Roman Catholic clergy. The research thus demonstrates the range of applications of clerical photography and the extent to which religious factors were significant. Almost 200 clergymen-photographers have been identified during this research, and biographical data is provided in an appendix. Ministers of the Black Art aims at filling a gap in scholarship caused by the absence of any substantial interdisciplinary research connecting the fields of photohistory and religious studies. While a few individual clergymen-photographers have been the subject of academic research - perhaps excessively in the case of Charles Dodgson - no attempt has been made to analyse their activities comprehensively. This thesis is therefore unique in both its far-ranging scope and the fact that the researcher has a background rooted in both theological studies and the history of photography. Ecclesiastical historians are generally as unfamiliar with the technical and aesthetic aspects of photography as photohistorians are with theological nuances and the complex variations of Victorian religious beliefs and practices. This thesis attempts to bridge this gulf, making novel connections between hitherto disparate fields of study. By bringing these religious factors to the foreground, a more nuanced understanding of Victorian visual culture emerges; by taking an independent line away from both the canonical historiography of photography and more recent approaches that depict photography as a means of social control and surveillance, this research will stimulate further discussion about how photography operates on the boundaries between private and public, amateur and professional, material and spiritual.
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Wood, Malcolm Robert. "Presbyterians in colonial Victoria." Phd thesis, 2005. http://hdl.handle.net/1885/146405.

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Books on the topic "Victoria Church history"

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The church in England: From William III. to Victoria. Oxford: Parker, 1990.

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Jamieson, Patrick. Victoria : Demers to De Roo: 150 years of Catholic History on Vancouver Island. [Victoria, BC]: Ekstasis Editions, 1997.

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Caradus, S. R. A temple not made with hands: A history of Christ Church Cathedral, Victoria, B.C. Victoria, B.C: Printorium Bookworks, 2004.

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Renfree, Harry A. Celebration 100: The centennial story of Emmanuel Baptist Church, Victoria, B.C. Victoria, B.C: Emmanuel Baptist Church, 1990.

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The early history of the catholic church on Vancouver Island, 1843-1901. [Vancouver: Gary Alberts], 2009.

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Hanley, Philip M. The early history of the catholic church on Vancouver Island, 1843-1901. [Vancouver: Gary Alberts], 2009.

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Anne, O'Brien. Blazing a trail: Catholic education in Victoria, 1963-1980. Melbourne, Australia: David Lovell Pub., 1999.

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Great Britain. Colonial Office. Church affairs (Canada and Victoria): Copies of extracts of recent correspondence on colonial church affairs, in the dioceses of the colonies of Canada and Victoria. [London: HMSO, 2002.

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Saludes, Pablo Martín de Santa Olalla. De la victoria al concordato: Las relaciones Iglesia-Estado durante el "primer franquismo" (1939-1953). Barcelona: Laertes, 2003.

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Allen, Maree G. The labourers' friends: Sisters of Mercy in Victoria and Tasmania. North Melbourne, Vic: Hargreen Pub. Co. in conjunction with Sisters of Mercy Melbourne Congregation, 1989.

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Book chapters on the topic "Victoria Church history"

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Matheson, Peter. "The Scottish Theological Diaspora." In The History of Scottish Theology, Volume III, 203–13. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0015.

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The Scottish diaspora in Australasia exhibits many of the characteristics of colonialism and post-colonialism. Initially the Presbyterian churches reflected their largely Free Church origins, with its Calvinism, memories of the Disruption, and evangelical churchmanship. In the Victorian period it again mirrored the Scottish Church’s opening up to mission, biblical criticism, and evolution. Two World Wars both strengthened the links to Scottish theology and encouraged a transition to ecumenism, especially in the Uniting Church of Australia, and to indigenization, with growing attention to Asian and to aboriginal and Maori theology. American influences became increasingly evident in pastoral theology. However, the personal and institutional links to all four Scottish theological faculties, Aberdeen, St Andrews, Edinburgh, and Glasgow remained and remain creative and strong.
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Jacob, W. M. "The Church of England in Victorian London c.1837–1856." In Religious Vitality in Victorian London, 59–81. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0004.

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Recent constitutional changes had had a significant impact on the established Church’s self- identity and self-confidence. The recently appointed reforming bishops of London and Winchester, responsible for the metropolis, and leading laypeople set out to develop mission strategies to respond to this unprecedented situation in the face of London’s immense population growth and the confidence and challenge of Nonconformist churches. Anglicans adopted a strategy of subdividing densely populated historic parishes in poor districts and recruiting clergy to establish schools, gather congregations, and build churches as centres of spiritual, pastoral, and philanthropic care, with the associated need to secure voluntary funding and pastoral assistance, including women, for these initiatives. Contemporary evidence suggests that contemporary and subsequent criticisms of this strategy were overstated in claiming that the Church of England lost the allegiance of people in multiply deprived inner-urban parishes. Close examination discloses a more nuanced picture.
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Jacob, W. M. "Introduction." In Religious Vitality in Victorian London, 1–9. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0001.

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This sets the scene for the study by identifying a narrative propounded by London church leaders and commentators from the 1830s onwards of decline in religious allegiance, defined in terms of attendance at places of worship, in the context of urbanization and industrialization. This was taken up and developed by most historians of religion for much of the twentieth century. However, following suggestive later-twentieth-century local studies of churches in London, and drawing on the resources and evidence of material culture, oral history, and social and economic history this study claims that when the evidence base for religiosity is broadened the narrative of decline in religiosity needs to be reappraised.
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"Gradual Victory of Good in Church History." In Comprehensive Commentary on Kant's Religionwithin the Bounds of Bare Reason, 326–76. Hoboken, NJ: John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781118619599.ch9.

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L. Brown, Roger. "The Age of Saints to the Victorian Church." In A New History of the Church in Wales, 9–26. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108583930.004.

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Bräutigam, Michael. "Free Church Theology 1843–1900." In The History of Scottish Theology, Volume II, 242–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0018.

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This chapter explores the theology of key scholars of the Free Church of Scotland from 1843 until 1900, when only a small remnant continued as the Free Church after its union with the United Presbyterian Church. Divided into two parts, the first section looks at the theology of the Disruption fathers, Thomas Chalmers, Robert S. Candlish, William Cunningham, and George Smeaton. The second part deals with the subsequent generation of Free Church theologians, in particular with a group known as the ‘believing critics’. Influenced by new developments on the continent, scholars, such as William Robertson Smith and Marcus Dods, challenged the church with their focus on historical criticism in biblical studies. Delineating the distinctive features of individual theologians as well as taking into account the broader landscape of nineteenth-century Scotland, the chapter attempts a fresh perspective on theological debates within the Victorian Free Church.
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Baker, John. "The Ecclesiastical Courts." In Introduction to English Legal History, 135–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198812609.003.0008.

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This chapter outlines the history of the Church courts in England. In medieval times they were part of a transnational system with the pope at the summit, although the ‘ecclesia Anglicana’ was recognized as a distinct entity in Magna Carta and medieval English kings exercised some authority over Church matters. A dispute between Henry II and Archbishop Becket secured the ‘benefit of clergy’ but did not exempt the clergy from temporal justice in civil matters. The jurisdictional boundary thereafter was generally clear, and was controllable by the royal writ of prohibition. The break with Rome in 1534 had a minimal effect on the daily work of the ecclesiastical courts, which continued to deal with matrimonial questions, probate, and intestate succession to personalty, until Victorian times. New appellate courts were the High Commission (abolished in 1641) and the Court of Delegates, whose jurisdiction was transferred to the Privy Council in the 1830s.
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Turner, Frank M. "Victorian Classics: Sustaining the Study of the Ancient World." In The Organisation of Knowledge in Victorian Britain. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197263266.003.0007.

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This chapter provides an overview of the history of Victorian classical studies. The teaching and knowledge of the Classics in Britain had expanded throughout the Victorian era as the number of educational institutions grew and as the numbers of people with the aspiration for social mobility through education had similarly expanded. More people wanted some kind of knowledge of the classical languages and the classical world because they provided avenues for advancement in secondary schools, the universities, the church, the military, the professions and the civil service. The chapter also describes the major role played by George Grote in British and European classical study. Grote forged a progressive intellectual identity for the study of ancient languages, literature, philosophy and history. He introduced dynamic modern ideas into classical scholarship and sustained the Classics as a force of modern instruction.
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Bennett, Joshua. "Religion and History in Nineteenth-Century Britain." In God and Progress, 1–55. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837725.003.0001.

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The chapter introduces the process by which progressive and developmental ideas of history became authoritative in Protestant intellectual culture: a process affecting Anglicans and nonconformists; liberals and evangelicals; and religious and secular critics. It argues that the religious revivalism of the earlier part of the century tended to express itself in terms of static conceptions of religious tradition. Religious and secular varieties of liberalism, by contrast, began to rely upon more dynamic ideas of the religious past. Religious liberals challenged traditionalists by interpreting religion in developmental terms. Rooting the wider progress of civilization in the different phases of the history of the church, they elevated history into a new kind of natural theology, often with reference to different kinds of German Idealism. Their unbelieving critics, on the other hand, understood progress as the history of secularization. The chapter grounds these debates in the institutions and publishing culture of the Victorian public sphere.
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10

Snape, Michael. "‘Marching as to War’." In A Church Militant, 37—C1.P139. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192848321.003.0002.

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Abstract This chapter surveys the emergence and growth of the Anglican Communion in the latter half of the nineteenth century and the interactions, orientation, and widely touted mission of this Anglophone (and, for many Anglican apologists, emphatically Anglo-Saxon) Communion around the turn of the twentieth century. In light of the ‘Anglo’ and imperial identity of Anglicanism, it examines its close association with the British Army and the Royal Navy, illustrating the historic (even growing) ascendancy of Anglican influence, the vigour of Anglican pastoral work among soldiers and sailors, and the increasing significance of Anglican links with the armed forces at a local level, in the garrison towns of Great Britain and in the missionary context of British India. It examines the gathering strength of ‘Christian militarism’ in the late Victorian period and expressions of military culture within the Church of England and Church of Ireland on the eve of the First World War, reflected in the rise of the Church Army, the St John Ambulance movement, the Church Lads’ Brigade, and the Ulster Volunteer Force. It also discusses how the English Church came to dominate the fledgling military forces of the settler colonies (or Dominions) and elucidates how the Protestant Episcopal Church established its pre-eminent position in the armed forces of the United States. Finally, it draws attention to the importance of Britain’s armed forces as a site for Anglican party conflict, the solutions that were found for this problem, and their consequences following the outbreak of the First World War.
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Conference papers on the topic "Victoria Church history"

1

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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