Journal articles on the topic 'Victoria Church history'
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1
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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Jones, Matthew C. "“A True and Patriotic Band!”: Welsh Anglican Resistance to a Colonial Victorian Church." Church History 88, no. 4 (December 2019): 953–77. http://dx.doi.org/10.1017/s0009640719002476.
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This essay examines the colonial relationship between the Anglican Church and the British Empire's Welsh subjects across the nineteenth century. Focusing on the small output of a group of exiled Welsh clergymen (known as The Association of Welsh Clergy in the West Riding of the County of York), I consider Welsh Anglican responses to the church's neglect of Wales (exemplified by no Welsh-speaking bishop being assigned to a Welsh diocese between 1727 and 1870, despite the majority of the population not speaking English). The association believed that preaching in a foreign language such as English constituted a perversion from proper church practice and that this both reflected hegemonic attitudes toward indigenous and non-English speaking populations and pushed the Welsh population toward dissent. In response, the association sought to combine church reform with Welsh nationalism by elevating Welsh speakers as the spiritual inheritors of the true and primitive British church. They promulgated their visions in annual reports published between 1852 and 1856 into which they channeled other contemporary voices speaking against tyrannical and “Romish” Anglican Church practices. Through an analysis of post-Reformation Welsh church histories and the reports’ usages of such terminology as “alienation,” “Catholicism,” and “patriotism,” I reveal how the Welsh national identity the association fashioned at once operated within and aspired to correct the Anglican Church.
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MUMM, SUSAN. "‘A Peril to the Bench of Bishops’: Sisterhoods and Episcopal Authority in the Church of England, 1845–1908." Journal of Ecclesiastical History 59, no. 1 (January 2008): 62–78. http://dx.doi.org/10.1017/s0022046906008165.
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This paper reflects on the uncomfortable relationship between gender, religion, authority and influence in the Victorian Church of England, using the example of the ecclesiastical response to the rise of Anglican religious communities for women in the second half of the nineteenth century. Anglican sisterhoods occupied equivocal and disputed space within the Victorian Church of England, proclaiming their loyalty to the Church but unfettered by any ecclesiastical legislation or tradition that would have compelled them to obey the bishops. In a society that assumed that obedience to lawful authority was a natural attribute of godly women, their ambiguous and improvised relationship with the church hierarchy created enormous tension as well as considerable hostility.
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Mehrabi, Kimia. "Authority and Instability: Investigating Jane Austen’s View of the Church and Clergy in Pride and Prejudice." International Journal of Linguistics, Literature and Translation 5, no. 6 (June 13, 2022): 85–90. http://dx.doi.org/10.32996/ijllt.2022.5.6.10.
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The Church of England, the greatest Anglican establishment and the symbol of Great Britain's imperialism, has been the juncture of English history and literature throughout history. Although, after industrialization, the British society went toward a religious reformation in the Victorian era, some historians consider the early nineteenth century England as the 'Golden age' of England's ecclesiastical imperialism. Jane Austen, in her six published novels, has scrutinized the true essence of the Church of England from her specific glasses of sharpness. So, with reference to Austen’s Pride and Prejudice, this paper engages in questioning whether her works, as famous literary works of the nineteenth century which satirically depict the original social context of the time, influenced the social mind toward the Victorian reformation. In Pride and Prejudice, Miss Austen doubts the power and real position of the church and shows her disdain for religion through the foolish narrow-minded characterization of the story's clergyman: Mr. William Collins. The present study aims to illuminate the true essence of The Church of England during the late eighteenth and early nineteenth century according to what Jane Austen has depicted in her novel Pride and Prejudice. Hence, this paper first probes into the religious climate of the pre-Victorian era, then it investigates Jane Austen's role, as one of the greatest writers of the age, in Victorian religious reformation, and lastly, the study aims to conclude how the British society led to the decline of religion and ecclesiasticism in the modern age.
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Bennett, Joshua. "The Age of Athanasius." Church History and Religious Culture 97, no. 2 (2017): 220–47. http://dx.doi.org/10.1163/18712428-09702018.
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The publication of the Fourth Report of the Ritual Commission in 1870 occasioned intense debate over the position of the Athanasian Creed in the liturgy of the Church of England. This article reconstructs the course of that controversy, focusing particularly on the centrality of historical argument to the speeches, letters, and pamphlets in which critics and defenders of the formulary sought to stabilise Christian orthodoxy and define Anglican identity in a progressive environment. The episode draws attention, first, to the continuing and underestimated centrality of patristic scholarship to questions of church reform in Victorian England, whilst also pointing towards the eventual decline of the textual and antiquarian approach to apologetics that had characterised Anglicanism since the Reformation. Post-Reformation Anglican history, secondly, was itself integral to participants’ articulation of religious division, suggesting that conventional understandings of “church parties” in the Victorian Church of England should accordingly be revised.
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Newton, John A. "The Trial of Bishop King (Read v Bishop of Lincoln)." Ecclesiastical Law Journal 5, no. 25 (July 1999): 265–71. http://dx.doi.org/10.1017/s0956618x00003616.
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The trial of Bishop Edward King (1829–1910) and the judgment which issued from it proved a landmark in the history of the Victorian Church of England. The judgment was also a turning point in the history of the Catholic Revival, and the bitter series of ritual disputes to which it gave rise. Edward Norman categorised the trial as ‘One of the most important, as well as one of the most extraordinary episodes in the religious history of the nineteenth century.’ R. W. Church, Dean of St Paul's, hailed the judgment as ‘The most courageous thing that has come out of Lambeth for the last 200 years.’ Others, inevitably, given the passions roused by the ritualist controversy, took a more jaundiced view; but few serious Church people were indifferent to the result.
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Walsh, Cheryl. "The Incarnation and the Christian Socialist Conscience in the Victorian Church of England." Journal of British Studies 34, no. 3 (July 1995): 351–74. http://dx.doi.org/10.1086/386082.
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Among the churches of nineteenth-century Britain, the Anglican Church held a unique, and somewhat embarrassing, position. It was, of course, the established Church of England—an arm of the state, assigned the honor and duty of serving as the focus and guide of the nation's spiritual life. Its position was embarrassing by the mid-nineteenth century because it obviously was not fulfilling its ostensible role. The increasingly secular nature of industrial society on the one hand, and the Christian challenge of Nonconformity on the other, cost the Church membership among all classes of people. That loss significantly undermined the Anglican claim that the established Church served the religious needs of the whole nation, and it led to persistent Nonconformist cries for disestablishment. Furthermore, Christianity's appeal to its traditional following, the poor and lowly, seemed to evaporate in the industrial environment of the Victorian city. Not only did typical urban workers not go to church (or chapel, for that matter), they were generally rather hostile to organized religion and particularly to the Anglican Church. In the Church of governors and employers, where services and sermons often could appeal only to the educated, workers felt, not unjustly, uncomfortable and unwelcome.There were several internal impediments to increasing the popularity (and thereby the social influence) of the Anglican Church, not the least of which was the dominant theology of early Victorian England. During what Boyd Hilton has called the “Age of Atonement” (roughly the first half of the nineteenth century), evangelical thought both shaped and justified the economic and social assumptions which underlay the policies of competitive capitalism.
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Morris, †Richard K., Nicola Coldstream, and Rick Turner. "THE WEST FRONT OF TINTERN ABBEY CHURCH, MONMOUTHSHIRE." Antiquaries Journal 95 (July 23, 2015): 119–50. http://dx.doi.org/10.1017/s0003581515000153.
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The conservation and repair of the west front of Tintern Abbey church, undertaken by Cadw between 2005 and 2010, provided an unrivalled opportunity to survey, record and analyse the design, construction and alteration of a much-celebrated example of medieval architecture. This paper considers in detail the moulding profiles and ornament of the west front and offers a developmental history for this part of the abbey church. Comparisons are made with ecclesiastical architecture elsewhere in England and Wales, and with the contemporary programme of work being undertaken at nearby Chepstow Castle. Two appendices outline the history of its conservation since 1900 and assess some Victorian drawn records of the west front.
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Ravenscroft, R. L. "The Role of the Archdeacon Today." Ecclesiastical Law Journal 3, no. 17 (July 1995): 379–92. http://dx.doi.org/10.1017/s0956618x00000387.
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The office of archdeacon has its origins in the early history of the Church. The archdeacon is referred to by St. Jerome and other writers of the fourth century. He was the principal deacon of a local church. The eminent Victorian ecclesiastical lawyer, Sir Robert Phillimore wrote: ‘The primitive offices of the archdeacon may be enumerated under five heads. First, to attend the bishop to the altar and to order all things relating to the inferior clergy and ministrations in the church. Secondly, to assist the diocesan in the distribution and management of the ecclesiastical revenues.’
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GOLDIE, MARK. "VOLUNTARY ANGLICANS Restoration, reformation, and reform, 1660–1828: archbishops of Canterbury and their diocese. By Jeremy Gregory. Oxford: Oxford University Press, 2000. Pp. 355. ISBN 0-19-820830-8. £45.00. The church in an age of danger: parsons and parishioners, 1660–1740. By Donald A. Spaeth. Cambridge: Cambridge University Press, 2000. Pp. 279. ISBN 0-521-35313-0. £40.00. The Quakers in English society, 1655–1725. By Adrian Davies. Oxford: Oxford University Press, 2000. Pp. 262. ISBN 0-19-8280820-0. £40.00. Hawksmoor's London churches: architecture and theology. By Pierre de la Ruffinière du Prey. Chicago: University of Chicago Press, 2000. Pp. 179. ISBN 0-226-17301-1. £26.50 (hb); 2003. ISBN 0-226-17303-8. £17.50 (pb). The national church in local perspective: the Church of England and the regions, 1660–1800. Edited by Jeremy Gregory and Jeffrey S. Chamberlain. Woodbridge, Suffolk: Boydell Press, 2003. Pp. 315. ISBN 0-85115-897-8. £50.00." Historical Journal 46, no. 4 (December 2003): 977–90. http://dx.doi.org/10.1017/s0018246x03003388.
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The historiography of the eighteenth-century Church of England remains peculiarly preoccupied with vindicating that institution from the condemnation heaped upon it by Anglo-Catholics and Evangelicals in the nineteenth century. The chapters of Jeremy Gregory's Restoration, reformation, and reform characteristically begin with quotations from Victorians on the somnolence and negligence of the Hanoverian Establishment. The starting point is, as it were, a Hogarth cartoon of a corpulent curate and a snoozing congregation. In part this preoccupation is indicative of how little has been done on the subject since the Victorians. Norman Sykes, writing between the 1930s and 1950s, remains an almost solitary beacon for the church's institutional history, though much of his work was biographical, dwelling on clerical high politics rather than on the social fabric of the church in the parishes. About the Hanoverian parish we know little, and probably care less, because without Reformation or Revolution – or nuns or witches – there is little to move the secular-minded to take an interest. It would not, of course, be true to say that nothing has recently been done. There has been something in the field of intellectual history. One thinks of Brian Young's fine Religion and enlightenment in eighteenth-century Britain (1998), a filling out of John Pocock's sketch of an English ‘clerical Enlightenment’ – though most intellectual history of that era prefers the wilder shores of deism, freethinking, and the radical assault on priestcraft. There have been valuable probings of the early eighteenth-century politics of religion (the Sacheverell affair, the charity school movement, the Societies for the Reformation of Manners) and of the late Hanoverian roots of nineteenth-century high churchmanship.
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Kurzer, Frederick. "Arthur Herbert Church FRS and the Palace of Westminster frescoes." Notes and Records of the Royal Society 60, no. 2 (April 19, 2006): 139–59. http://dx.doi.org/10.1098/rsnr.2006.0145.
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In a long and distinguished career, A. H. Church FRS, professor of chemistry successively at the Royal Agricultural College in Cirencester and the Royal Academy of Arts in London, contributed original work to a wide range of chemical topics. As a talented painter he became an expert in the chemistry of paints and painting and was the obvious person, in 1894, to be entrusted with the conservation of the important frescoes in the Palace of Westminster, which had deteriorated with the passage of time and suffered severely in the unfavourable atmospheric conditions of Victorian London. Church identified airborne sulphuric acid as the chief destructive agent, and succeeded in halting further decay of the murals by judicious procedures, some of them of his own devising, and ensured at a critical juncture the eventual survival of these threatened art treasures. Church's 12 years’ activities in this area, being published exclusively as Parliamentary Papers, remained largely unknown except to the officials and Commissions directly concerned with the problem, but as a significant achievement in his life's work they merit due attention and credit.
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Haig, A. G. L. "The Church, the Universities and Learning in Later Victorian England." Historical Journal 29, no. 1 (March 1986): 187–201. http://dx.doi.org/10.1017/s0018246x00018689.
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Weinstein, Ben. "Questioning a Late Victorian “Dyad”: Preservationism, Demolitionism, and the City of London Churches, 1860–1904." Journal of British Studies 53, no. 2 (April 2014): 400–425. http://dx.doi.org/10.1017/jbr.2014.6.
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AbstractBetween 1841 and 1904, fourteen of Sir Christopher Wren's City of London churches, accounting for over a third of the City's forty Wrens, were demolished. But for certain deficiencies in the legislation enabling City church demolition, the toll would have been much higher. At one point during the late 1860s, well over half of all City churches had been selected for demolition. City church demolition was the most focused and yet also the most sustained episode of Victorian “vandalism,” and it therefore offers a uniquely appropriate case study through which to draw larger conclusions about late Victorian attitudes to the relative merits of historic preservation and development. The debates surrounding the demolition of Wren's City churches suggest that many advocates of historic building demolition were not, as William Morris would have us believe, “utilitarian philistines.” Nor, for that matter, were all preservationists motivated by heritage concerns.
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Gibson, W. T. "“Unreasonable and Unbecoming”: Self-Recommendation and Place-Seeking in the Church of England, 1700–1900." Albion 27, no. 1 (1995): 43–63. http://dx.doi.org/10.1017/s0095139000018524.
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Ecclesiastical patrons used a broad range of criteria to select clergy for preferment to livings and dignities in the Church of England in the eighteenth and nineteenth centuries. The qualifications of nobility, of academic standing, of services to the Church and State, of a patron's influence and strong churchmanship were among those that were most common. But a further factor affected advancement: that of self-recommendation. Ecclesiastical historians, particularly those of the Victorian era, have tended to see this as a morally questionable, if not corrupt, method of gaining advancement—and one which was primarily a feature of the Hanoverian Church. Indeed the traditional view of ecclesiastical history, though increasingly under challenge, regarded the Hanoverian and Victorian Churches as standing in strong contrast to each other. This contrast has tended to include the quality and recruitment of the clergy. Yet, there was no fundamental difference in the methods used by patrons in distributing livings and offices in the Church in these two centuries. Crown livings and senior posts in the Church were distributed by ministers and patrons who were prone to favor, influence, and persuasion. It was to this system that self-recommendation was directed, in the hope of securing preferment. Because of the success of personal solicitation, self-recommendation remained a factor in nominations to places in the Church throughout the nineteenth century. Even when it was declared unacceptable for the appointment to senior Church offices by Gladstone in 1881, self-recommendation remained in existence in a covert form.
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Singleton, John. "The Virgin Mary and Religious Conflict in Victorian Britain." Journal of Ecclesiastical History 43, no. 1 (January 1992): 16–34. http://dx.doi.org/10.1017/s0022046900009647.
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The Virgin Mary was a powerful and evocative figure around whom the competing religious parties of Victorian Britain arrayed their forces. She was at the forefront of controversy whenever Scottish and English Protestants clashed with Irish Catholics, and whenever evangelicals attempted to purge the Church of England of ritualism. Roman Catholic leaders placed the cult of the Virgin at the centre of their campaign to evangelise Britain after 1840. This article analyses the development of Marian Catholicism in Victorian Britain, and considers Anglo-Catholic and Protestant responses to the growth of the Marian cult.
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PORTER, H. C. "A Harvard Unitarian in Victorian Cambridge." Journal of Ecclesiastical History 53, no. 3 (July 2002): 527–44. http://dx.doi.org/10.1017/s002204690100865x.
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Victorian Cambridge diehards dismissed Harvard as Socinian. William Everett (1837–1910), establishment Bostonian and future Unitarian minister, graduated from Harvard in 1859, and matriculated at Cambridge, which had no doctrinal entry requirements, and since 1856 had allowed men not ‘bona fide members of the Church of England’ to graduate. He found college rules, especially compulsory chapel, restrictive, but was regular at chapel, and was encouraged to take communion. He deplored college ‘monasticism’, restriction of fellowships to Anglicans, inadequate clerical training and Puseyism. Back in Boston, he praised Cambridge's ‘spirit of liberality’, in lectures published as On the Cam, and Cambridge contacts continued, although with sometimes modified enthusiasm.
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KIRBY, J. E. "An Ecclesiastical Descent: Religion and History in the Work of William Stubbs." Journal of Ecclesiastical History 65, no. 1 (December 13, 2013): 84–110. http://dx.doi.org/10.1017/s002204691200070x.
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This article explores the relationship between religion and historiography in the work of the historian and bishop William Stubbs (1825–1901). Previous studies of Stubbs have neglected the High-Church influences which demonstrably pervaded his thought, and shaped his ideas of the English past, of the Christian purposes of history, and of the historical process itself. Recovering the confessional bent of Stubbs's approach to the past challenges assumptions about not only academic professionalisation, but also the prevalence through the Victorian period of a ‘Whig interpretation’ of history.
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MOSES, GARY. "Reshaping Rural Culture? The Church of England and Hiring Fairs in the East Riding of Yorkshire c. 1850–80." Rural History 13, no. 1 (April 2002): 61–84. http://dx.doi.org/10.1017/s0956793302000249.
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A previous article in Rural History entitled ‘“Rustic and Rude”: Hiring Fairs and their Critics in East Yorkshire c. 1850–75’, examined a critique of hiring fairs and farm service mounted by the Church of England in the East Riding of Yorkshire during the mid-Victorian period. This discussion builds upon that article by offering a more detailed examination of the actual attempts to reform and abolish hiring fairs that emanated from that critique. The article examines three stages of reform and abolition stretching over the mid-Victorian period: a first stage that centred upon imposing a system of hiring based upon written characters; a second stage that focussed upon imposing segregated hiring for male and female servants, and a final abolitionist stage. The campaign's tactics and the various measures deployed against hiring fairs during each stage are detailed and their level of success evaluated and explained. The broader motivations of the campaign and the manner in which they signified deeper Church anxieties about the nature of the rural social order are also discussed in a concluding evaluation of the campaign's impact.
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Brown, Callum G. "The Costs of Pew-renting: Church Management, Church-going and Social Class in Nineteenth-century Glasgow." Journal of Ecclesiastical History 38, no. 3 (July 1987): 347–61. http://dx.doi.org/10.1017/s0022046900024957.
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The letting of pews was virtually a universal practice in the churches of nineteenth-century Britain. Although letting and private ownership of seats were well known before the 1700s and have continued in the present century, the renting of fixed seats for use during divine service reached its height in the Victorian period. Worshippers paid anything from one shilling to thirty shillings or more to reserve a seat for one person for a year. It thus became a considerable expense to accommodate a large family. By its ubiquity it is clear that the practice was accepted by church-goers as a facet of ecclesiastical life and was accepted by church authorities as a necessary feature of congregational management. But the fact that the system was generally introduced and operated at the discretion of individual congregations or their owners and patrons, with little or no interference from denominational authorities, has meant that comparatively meagre attention has been paid to how it worked in practice and to what its effects were on congregational life.
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Bennett, J. C. "The Demise and—Eventual—Death of Formal Anglican Pew-Renting in England." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 407–24. http://dx.doi.org/10.1163/18712428-09803004.
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AbstractUnder the Church Building Acts beginning in 1818, new English Anglican churches received governmental approval to formally rent sittings to congregants. Initial profits seem to have been high enough to make the practice financially viable. But over the Victorian era a flurry of popular protests and governmental acts, combined with lower rates of church-going, reduced the profitability of pew-renting. Churches built under the auspices of the Church Building Commissioners were generally offered grants in exchange for ending pew-rents. S.J.D. Green concluded that pew-renting was generally extinguished by the 1920s or earlier, which is correct regarding Anglican churches which received such “in lieu” grants. But Green’s assessment must be modified for other churches receiving no grants and needing even small profits. Primary sources reflect that many of these continued to set sittings for decades after the 1920s—in a few cases, into the 1960s and 1970s.
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Altholz, Josef L. "A Tale of Two Controversies: Darwinism in the Debate over “Essays and Reviews”." Church History 63, no. 1 (March 1994): 50–59. http://dx.doi.org/10.2307/3167832.
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The intellectual crisis of Victorian faith was a tale of two books. Charles Darwin's Origin of Species was published on 28 November, 1859; a composite volume of biblical criticism, Essays and Reviews, six of whose seven authors were clergymen, appeared on 21 March 1860. Both volumes provoked controversies. The Darwinian controversy is remembered and the biblicalcontroversy is largely forgotten, and perhaps in the longue durŕe of history this ought to be so. But there was no doubt at the time that the biblical controversy was more important, dealing with matters that Victorians regarded as both fundamental and familiar. Richard Church, later dean of St. Paul's, wrote to his American scientist friend Asa Gray in 1861 that Darwin's “book I have no doubt would be the subject still of a great row, if there were not a much greater row going on about Essays and Reviews.” Leslie Stephen, who experienced both controversies as a young man, later regretted that “the controversy raised by Essays and Reviews even distracted men for a time from the far more important issues raised by the publication of Darwin's Origin of Species.” A modern student of press reactions to Darwin found that Essays and Reviews received quantitatively more attention and concluded: “Darwin's book received decidedly less immediate attention in the press than the theological Essays and Reviews … [T]here is little doubt that science was no match for religion in the competition for public interest in Mid-Victorian Britain.” Had Essays and Reviews been published when first advertised in February 1859, or even when rescheduled in October, it, rather than the Origin of Species, would have been the major book of that critical year.
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Grenier, Katherine Haldane. "‘Awakening the echoes of the ancient faith’: the National Pilgrimages to Iona." Northern Scotland 12, no. 2 (November 2021): 132–54. http://dx.doi.org/10.3366/nor.2021.0246.
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This article examines two pilgrimages to Iona held by the Scottish Roman Catholic Church in 1888 and 1897, the first pilgrimages held in Scotland since the Reformation. It argues that these religious journeys disrupted the calendar of historic commemorations of Victorian Scotland, many of which emphasized the centrality of Presbyterianism to Scottish nationality. By holding pilgrimages to “the mother-church of religion in Scotland” and celebrating mass in the ruins of the Cathedral there, Scottish Catholics challenged the prevailing narrative of Scottish religious history, and asserted their right to control the theological understanding of the island and its role in a “national” religious history. At the same time, Catholics’ veneration of St. Columba, a figure widely admired by Protestant Scots, served as a means of highlighting their own Scottishness. Nonetheless, some Protestant Scots responded to the overt Catholicity of the pilgrimages by questioning the genuineness of “pilgrimages” which so closely resembled tourist excursions, and by scheduling their own, explicitly Protestant, journeys to Iona.
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Field, Clive. "The Allan Library: A Victorian Methodist Odyssey." Bulletin of the John Rylands Library 89, no. 2 (March 2013): 69–105. http://dx.doi.org/10.7227/bjrl.89.2.5.
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The history of the Allan Library is here told systematically for the first time. This antiquarian collection of substantially foreign-language books and some manuscripts was formed by barrister Thomas Robinson Allan (1799-1886) during the 1850s, 1860s and 1870s. His stated intention was to create a Methodist rival to Sion College Library (Church of England) and Dr Williamss Library (Old Dissent). Allan donated it to the Wesleyan Methodist Conference in 1884, which funded the erection of purpose-built Allan Library premises opening in London in 1891. However, the Wesleyans struggled to make a success of the enterprise as a subscription library, and the collection was in storage between 1899 and 1920, before being sold by Conference to the London Library (where most of it still remains). The Allan Library Trust was established with the proceeds of the sale. The reasons for the relative failure of Allans great library project are fully explored.
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Hammond, Erin A. "Sight Unseen: Mediating Vision and Emotion in Gothic Revival Churches c.1830–50." Emotions: History, Culture, Society 6, no. 1 (June 22, 2022): 117–34. http://dx.doi.org/10.1163/2208522x-02010149.
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Abstract With the revival of Gothic ecclesiastical architecture in nineteenth-century Britain, a cultural interest in church furnishings reignited alongside intellectual attention to their symbolic and emotive power. Rood screens, in particular, became both a symbolic and literal locus for the production of awe, mystery and revelation. The primitive interpretation of rood screens both exalted the object symbolically and allowed it to activate the spiritual senses by limiting physical sight to the altar, thus preserving the mysteries of the Eucharist. This essay considers how rood screen controversies during the mid-Victorian period unveil complex relationships between emotion, revelation and sight within Gothic Revival church interiors.
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Bendroth, Margaret Lamberts. "Fundamentalism and Femininity: Points of Encounter Between Religious Conservatives and Women, 1919–1935." Church History 61, no. 2 (June 1992): 221–33. http://dx.doi.org/10.2307/3168265.
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“Women go to church for the same reason that farmers and convicts go to church,” H.L. Mencken once observed—strictly for the company. His book “in defense of women,” written at the close of World War I, systematically deflated the Victorian era's sentimental notions about the “fairer sex.” “They are growing less and less religious as year chases year,” he noted cheerfully. “The evangelical Protestant denominations will have a hard time holding them.” Others shared Mencken's conclusion, though less joyfully. “Women no longer accept Christianity as a matter of course because they happen to be women,” the Christian Century lamented in 1924. “They pause and question here as in all things else.”
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Richards, Judith. "Defaming and Defining ‘Bloody Mary’ in Nineteenth-Century England." Bulletin of the John Rylands Library 90, no. 1 (March 2014): 287–303. http://dx.doi.org/10.7227/bjrl.90.1.13.
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Although the reputation of Englands first queen regnant, Mary Tudor (died 1558) had remained substantially unchanged in the intervening centuries, there were always some defenders of that Catholic queen among the historians of Victorian England. It is worth noting, however, that such revisionism made little if any impact on the schoolroom history textbooks, where Marys reputation remained much as John Foxe had defined it. Such anxiety as there was about attempts to restore something of Marys reputation were made more problematic by the increasing number and increasingly visible presence of a comprehensive Catholic hierarchy in the nineteenth century, and by high-profile converts to the Catholic faith and papal authority. The pre-eminent historians of the later Victorian era consistently remained more favourable to the reign of Elizabeth, seen as the destroyer,of an effective Catholic church in England.
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Davenport, Nancy. "William Holman Hunt’s Holy War in the Church of the Holy Sepulchre in Jerusalem." Religion and the Arts 17, no. 4 (2013): 341–80. http://dx.doi.org/10.1163/15685292-12341284.
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Abstract This essay is concerned to interpret the background, meaning, and reception of a late painting by the British Pre-Raphaelite painter William Holman Hunt entitled The Miracle of the Sacred Fire in the Church of the Holy Sepulchre (1899). The painting illustrates and critiques an annual Easter Saturday miracle reported to have been experienced by believers and nonbelievers since the third century CE. During this miracle, fire descends from the oculus of the dome in the Church of the Holy Sepulchre in Jerusalem onto the site believed to be the tomb of Christ, and impassioned pilgrims by the hundreds seek to light their candles with its flame. The painting, not well received when first exhibited at the New Gallery in London, remained in Hunt’s studio until his death in 1910. The history of the church in Jerusalem, the conflicts between the different Christian sects who guarded it, the attitude of one Victorian ecumenical Protestant traveler to Jerusalem toward these conflicts, and their resolution in his painting are the subjects used to explore this strangely overwrought and little known image.
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Clark, Elaine. "Catholics and the Campaign for Women's Suffrage in England." Church History 73, no. 3 (September 2004): 635–65. http://dx.doi.org/10.1017/s0009640700098322.
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Narratives about women and religion in Victorian and Edwardian society seldom addressed the world of the Catholic laity, leaving the impression that Catholics were unimportant in English history. Pushed into anonymity, they were easily misunderstood because of their religious sensibilities and loyalty to a church governed not from London but Rome. This was a church long subject to various forms of disability in England and with a membership of roughly 5 percent of the population around 1900. By then, objections to the Catholic Church as a foreign institution had lessened, but critics still labeled Catholics “a people apart,” viewing them as too disinterested in their neighbors' welfare to play a vital part in public life. So commonplace was this particular point of view that it obscured Catholic participation in social causes such as the hard fought campaign for women's suffrage. As often as journalists, suffragists, and members of Parliament debated enfranchisement in the years before and after the First World War, very little is known today about the role Catholics played in the struggle for women's rights.
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Young, B. W. "The Anglican Origins of Newman's Celibacy." Church History 65, no. 1 (March 1996): 15–27. http://dx.doi.org/10.2307/3170494.
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In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexual—or rather, the seemingly sexless—dimension of his image, as if to concur with Sydney Smith's celebrated witticism: “Don't you know, as the French say, there are three sexes—men, women, and clergymen?” The nature of specifically clerical celibacy, however, and its influence on the young Newman, have tended to be overlooked in favor of a general psychosexual understanding of his own unwillingness to marry. As an antidote to such readings, this essay will explore the distinctively Anglican and firmly intellectual tradition behind Newman's decision, and will thereby argue that his celibacy was not as “perverse”—a word which, in Victorian England, connoted conversion to Catholicism as well as sexual peculiarity—as it has sometimes been made to seem.
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Cox, Jeffrey, and C. Peter Williams. "The Ideal of the Self-Governing Church: A Study in Victorian Missionary Strategy." American Historical Review 97, no. 1 (February 1992): 200. http://dx.doi.org/10.2307/2164600.
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Dixon, Nicholas. "George IV and William IV in their Relations with the Church of England*." English Historical Review 134, no. 571 (December 2019): 1440–70. http://dx.doi.org/10.1093/ehr/cez364.
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Abstract George IV and William IV have long been represented as fundamentally pleasure-seeking monarchs who had little or no interest in religion. However, this assumption has never been sustained by detailed evidence. This article comprehensively challenges the stereotype by presenting the regency and reign of George IV together with William IV’s reign as a distinct and significant period in the relationship between the British monarchy and the Church of England. Three main aspects of this relationship are considered: George IV and William IV’s private commitments as manifested in court religion, the political actions of these monarchs in relation to the established church and their encouragement of Anglican church building and educational projects. The article draws upon a wide range of neglected sources, and especially the private correspondence and memoirs of those closest to George IV and William IV. Most notably, it introduces into the discussion the extensive and revealing autobiography of George IV’s chaplain Hugh Pearson, which has received scant attention from historians until now. From such sources, there emerges a picture of royal interaction with Anglicanism that almost entirely overturns the conventional view. Not only were the two last Hanoverian kings interested in religion; their Anglican beliefs directed much of their public and private conduct. This reinterpretation has important implications for our understanding of monarchy, religion and political culture in pre-Victorian England.
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Cooley, Steven D. "Manna and the Manual: Sacramental and Instrumental Constructions of the Victorian Methodist Camp Meeting during the Mid-Nineteenth Century." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 131–59. http://dx.doi.org/10.1525/rac.1996.6.2.03a00020.
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“The character of the place on which one Stands is the fundamental symbolic and social question,” Claims historian of religion Jonathan Z. Smith. From this sense of place, there follows a “whole language of Symbols and social structures.” Studies of Methodist history have also considered sensitivity to Methodism's distinctive sense of place essential to their subject. It is now commonplace to observe that Methodism shattered the geographic bounds of church and parish in order to situate religion for activity across an open, unbounded terrain. This proved one of the most offending characteristics of its ministers, whose itineracy commonly violated civil laws intended to locate spatially religion. Within some traditions, the receipt of a “location” meant a minister received a church and thereby became a minister. Within Methodist discourse, granting a “location” has held quite the opposite meaning: it has meant a departure from the ministry.
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Polyvyannyy, Dmitry. "Dynasticity in the Second Bulgarian Tsardom and its Manifestations in Medieval History Writing." Studia Ceranea 9 (December 30, 2019): 351–65. http://dx.doi.org/10.18778/2084-140x.09.19.
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Analyzing various medieval Bulgarian hagiographical texts, inscriptions and marginal notes, as well as the Synodicon of the Bulgarian church and other evidence, the author aims to reveal the dynastic concepts of the second Bulgarian Tsardom (1186–1396) and literary attempts to create and support a complex dynastic idea with the means of medieval Bulgarian history writing. Such attempts were connected with two core ideas. Firstly, the state’s foundation was represented as a personal merit of two Asens – father and son. Asen “the Old” adopting the throne name John marked the beginning of the Asens’ Tsardom liberating the Bulgarians from “the Greek slavery” and transferring to his stronghold Tărnovo from Sredets – the center of the Byzantine power over Bulgaria – the relics of St. John of Rila. John Asen “the Great”, his son, strengthened the Tsardom with his victories, returned the status of Patriarchy to the Bulgarian church and brought the relics of St. Parasceve to the capital Tărnovo. Secondly, the literary tradition shaped the image of the Bulgarian Tsardom as an ever-lasting Empire whose enduring attributes – Sceptre and Throne – were given by God to change the mortal monarchs.
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Wolffe, J. "Victorian Reformation: The Fight over Idolatry in the Church of England, 1840-1860 by Dominic Janes." English Historical Review CXXVI, no. 520 (June 1, 2011): 722–24. http://dx.doi.org/10.1093/ehr/cer134.
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Daggers, Jenny. "The victorian female civilising mission and women's aspirations towards priesthood in the Church of England." Women's History Review 10, no. 4 (December 2001): 651–70. http://dx.doi.org/10.1080/09612020100200604.
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Slinn, E. Warwick. "BROWNING’S BISHOP CONCEIVES A TOMB: CULTURAL ORDERING AS CULTURAL CRITIQUE." Victorian Literature and Culture 27, no. 1 (March 1999): 251–67. http://dx.doi.org/10.1017/s1060150399271148.
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ON FEBRUARY 18, 1845, Robert Browning sent a poem entitled “The Tomb at Saint Praxed’s” to the acting editor of Hood’s Magazine. He writes: “I pick it out as being a pet of mine, and just the thing for the time — what with the Oxford business, and Camden society and other embroilments” (DeVane and Knickerbocker 35–36). Because of this letter, the immediate historical context for the poem has commonly been taken as the Oxford (Tractarian) movement and Newman’s retraction in 1843. The Cambridge Camden Society (not the London antiquarian society of the same name, which is sometimes thought to be Browning’s reference) was also associated with Romanism, being accused of popery in 1844 and subsequently dissolved by the Cambridge authorities in February 1845, the same month Browning submitted his poem. (It continued as the Ecclesiological Society.) Through its journal, The Ecclesiologist (1841–), the Cambridge Camden Society aimed to study ecclesiastical architecture, following Pugin’s Contrasts (2nd edition, 1841) in complaining about the moral corruption of church architecture and promoting an ethical-spiritual basis for reform.1 Journal items focussed on a range of issues from the symbolic function of church layout to the details of epitaphs and tombs, generally mixing visual values with ecclesiology. Kenneth Clark in The Gothic Revival: An Essay in the History of Taste (139–44) and John Morley in Death, Heaven, and the Victorians (52–62) detail these issues. Browning’s “other embroilments” may well refer therefore to the growing controversy in the 1840s about sepulture and sepulchral style, about the appropriateness or otherwise of ornate tombs and canopies. Hence this poem about a deathbed scene and a Bishop’s tomb may be clearly located within the broadly enveloping mid- Victorian network of cultural practices related to death: distinctively encoded rituals of mourning, debate about gravestones and epitaphs, depictions of deathbed scenes (in painting as well as literature), and widespread discussion of what came to be known as the four last things — death, judgement, heaven, and hell.
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Pierard, Richard V., and C. Peter Williams. "The Ideal of the Self-Governing Church: A Study in Victorian Missionary Strategy." International Journal of African Historical Studies 25, no. 3 (1992): 688. http://dx.doi.org/10.2307/219047.
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Blair. "Transatlantic Tractarians: Victorian Poetry and the Church of England in America." Victorian Studies 55, no. 2 (2013): 286. http://dx.doi.org/10.2979/victorianstudies.55.2.286.
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Hall, Michael. "What Do Victorian Churches Mean? Symbolism and Sacramentalism in Anglican Church Architecture, 1850-1870." Journal of the Society of Architectural Historians 59, no. 1 (March 1, 2000): 78–95. http://dx.doi.org/10.2307/991563.
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In a challenging but little-studied article published in Architectura in 1985, David B. Brownlee argued that the religious concept of the development of doctrine influenced the belief of architects in the Anglican Church in the 1840s that they should attempt to "develop" architecture in a radical new direction. The result was the style we now call "High Victorian." This article takes up Professor Brownlee's argument in two ways. First, it looks at how architects in the 1850s sought to create a progressive style by drawing on ideas and images from contemporary science, specifically geology, for which development was also a key word. Second, it addresses the question of why the idea of development fell so suddenly from favor in avant-garde architectural circles in the 1860s. It argues that as science and religion withdrew into their separate spheres, architects turned instead to an ideal based not on historical development but on the imitation of a stylistic paradigm. This approach was influenced by High Church belief that the sacraments, most importantly the Eucharist, were the material realization of a timeless supernatural reality. Changing attitudes to time and precedent had important consequences for the way architects viewed restoration, archaeology, and the use of historical models.
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Bath, Michael. "Neglected Novelist or Cruel Necessity? The Forgotten Work of a Sensational Sisterhood." Victorian Popular Fictions Journal 4, no. 1 (June 29, 2022): 64–78. http://dx.doi.org/10.46911/dhrl6389.
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In 1886 appeared a late sensation novel called A Cruel Necessity by Evangeline Smith. Despite favourable reviews, the novel never sold well because of the unreliability of its publisher. It is of interest today because of what it tells us about domestic collaborative writing practices, because of its clear engagement with Milton, and because of its working out of religious debates. Making use of the Smith family diaries now in Dorset History Centre along with printed materials concerning the family, this article continues work first published in 1973 by exploring the novel in two new ways. First, after an introduction, I show how the diaries reveal the novel to be the result of a family collaboration (especially between Evangeline and her sisters). In the most substantial section of the article, I discuss the novel’s engagement with religion, as manifested in the recovery of its heroine’s romantic love and of her faith. I argue that the novel exploits strongly Miltonic religious symbolism and action as well as a great deal of Biblical allusion while portraying the social life and Victorian gentility of the established church in a way familiar from mid-Victorian realism, all the while following many of the conventions of the sensation novel. The theology that governs the novel’s resolution is that of the established Anglican Church, with little if any acceptance of either Calvinist Nonconformity or Anglo-Catholic ritualism which were growing in importance at the time. This is perfectly in accord with the Smith family’s conventional antidisestablishmentarian position, as evidenced by material concerning Evangeline’s brother.
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Plotkin, Howard. "The Iron Creek Meteorite: The Curious History of the Manitou Stone and the Claim for its Repatriation." Earth Sciences History 33, no. 1 (January 1, 2014): 150–75. http://dx.doi.org/10.17704/eshi.33.1.2457k54466405851.
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Canada's Iron Creek meteorite, a 320 lb (145 kg) Group IIIAB medium octahedrite iron, was long venerated by the First Nations in Alberta as their sacred Manitou Stone, but it was taken without authority from them by Methodist missionaries in 1866. That began the meteorite's long odyssey, as it was transferred first to the Methodist Mission in Victoria (now Pakan) Alberta; then to the Red River Mission in Winnipeg, Manitoba; then to the Wesleyan Methodist Church's Mission Rooms in Toronto, Ontario; then to Victoria College in Cobourg, Ontario; then to the campus of the University of Toronto in Toronto, Ontario; then to the Royal Ontario Museum in Toronto; and finally to the Provincial Museum of Alberta (now the Royal Alberta Museum) in Edmonton. In recent years, a First Nations movement to repatriate the meteorite to a place near its original find site has been initiated. As of now, the meteorite remains on display at the Royal Alberta Museum's Syncrude Gallery of Aboriginal Culture, where it is a prized showpiece. The present paper explores the curious history and cultural significance of this fabled meteorite, its long odyssey, the issues surrounding the claims for its repatriation, the Royal Alberta Museum's present policy, and a possible way forward.