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1
Harding, John. "The Prayer-Book Roots of Griffith Jones's Evangelism*". Journal of Religious History, Literature and Culture 6, n.º 1 (1 de junio de 2020): 1–19. http://dx.doi.org/10.16922/jrhlc.6.1.1.
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This article discusses Griffith Jones (1683–1761) an influential Church of England rector in West Wales from 1711, who is usually described as a precursor of Welsh Methodism and Evangelicalism. It refers to an undated, damaged notebook, in the National Library of Wales, containing sermon notes in Jones's own hand. The article seeks to trace the source of his evangelistic outlook, noting his conformist loyalty to the Church of England's doctrine, order and worship. Contrary to the opinion which attributes his pursuit of evangelism, with its seeking of conversions, to supposed Puritan influences, the article shows that the Book of Common Prayer was its inspiration. Preaching is discussed as the predominant component of worship. Jones's thought as a popular evangelist is examined, with reference to the brief sermon outlines in Welsh. The article discusses Jones's view of the defiance of Christian standards and ignorance of the faith, in Wales. Jones's practice was to summon people to faith. He preached this to those within the 'visible' national Church, which included infants, adding a strong demand for moral conformity. His concept of 'membership' was not postEnlightenment voluntarism, but of a statutory and biblical duty. For Griffith Jones the liturgy was not a disincentive to piety, contrary to some Dissenters' misgivings. His wish was for spiritual and moral renewal, not further reformation of Anglican doctrine or practice. He saw catechizing as a means against schismatical vagaries. His famous Circulating Schools reinforced this policy.
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Timmis, Patrick. "John Donne in the Hague and the Hague at the Globe: Performing Reformation England's Religio-Political Doctrine of Perseverance". Journal of Medieval and Early Modern Studies 53, n.º 2 (1 de mayo de 2023): 405–32. http://dx.doi.org/10.1215/10829636-10416670.
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This essay argues that the British delegation's distinctive approach to the Reformed doctrine of perseverance at the Synod of Dort provides necessary context for two international sermons delivered by John Donne in 1619. Donne's rhetoric in these sermons, in turn, is echoed by a striking dramatization of international “current events” performed in the same year by the King's Men at the Globe Theatre. Reading John Donne's sermons at Heidelberg and the Hague alongside John Fletcher and Philip Massinger's collaborative The Tragedy of Sir John Van Olden Barnavelt, this essay demonstrates that James I's delegates at Dort, his European embassy's star preacher, and a popular London play present a richly nuanced yet harmonious public face on an international stage to an often contentious national conversation. King, church, and people speak together on the necessity of persevering in faith (within the established church), in fidelity to God-ordained civil government, and with loyalty to the European Protestant cause held in tension with a “Britain first” national exceptionalism.
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Fadeyev, Ivan. "Confessional (Self-)Identification of the Church of England and Calvinism". ISTORIYA 12, n.º 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018211-1.
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The most difficult aspect of the problem of the Church of England’s identity is constituted by a lack of specific confessional orthodoxy in the reformed English Church forming the core of her identity. One of many reasons for it lies in the fact that there are no explicit doctrinal sources. The Church of England’s doctrine is dispersed over several documents, called “historical formularies”, that are either political, like the Thirty-Nine Articles of Religion, or liturgical, like the Book of Common Prayer and the Ordinal, in nature, but are neither discursive nor analytical in character. In this article, the author attempts to verify and falsify the validity of the claim that the Church of England’s hamartiology and soteriology are fundamentally Calvinistic. To achieve that goal, he turns to “Of the Laws of Ecclesiastical Polity” by Richard Hooker, a prominent 16th-century English theologian, who played a pivotal role as the primary apologist of the “Elizabethan settlement” and a “Founding Father” of the Church of England’s orthodoxy, in order to analyse his hamartiological and soteriological views. Taking into consideration Richard Hooker’s “place of honour” in the political and religious history of the reformed English Church, the author concludes that the doctrine of the Established Church in England used by the Crown as a litmus test of political loyalty, was not Calvinistic either in its form or content, but preserving continuity with the pre-Reformation Latin theology, on the one hand, and, in the spirit of Christian Humanism, receiving and adopting Eastern Christian theological thought, on the other, it, somewhat unsuccessfully, tended towards a via media between Roman Catholicism, Eastern Orthodox, and radical reformers, i.e. was used as a negative identification tool marking the Christians of England along the “us — them” line.
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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, n.º 1 (enero de 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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Altholz, Josef L. y John Powell. "Gladstone, Lord Ripon, and the Vatican Decrees, 1874". Albion 22, n.º 3 (1990): 449–59. http://dx.doi.org/10.2307/4051181.
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In August 1874, the Marquess of Ripon, until recently a Liberal Cabinet Minister, decided to convert from the Church of England to that of Rome. The Times, which like the rest of the English political world assumed that this ended Ripon's public career, denounced the moral “obliquity” of the man who “has renounced his mental and moral freedom, and has submitted himself to the guidance of the Roman Catholic Priesthood.” In October, the former Prime Minister, William E. Gladstone, asserted in an article on ritualism that the High Church position could not lead to Rome because, among other things, “no one can become her convert without renouncing his moral and mental freedom and placing his civil loyalty and duty at the mercy of another.” Remonstrances from Catholics (among them Ripon) on the issue of civil loyalty led Gladstone to develop his position fully in a pamphlet in November, The Vatican Decrees in their Bearing on Civil Allegiance: A Political Expostulation, which in turn provoked one of the major Church-State controversies of the century. Historians have generally assumed that Ripon's conversion was causally connected with Gladstone's outburst.” It was, but with a difference.
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HAIGH, CHRISTOPHER. "The Church of England, the Nonconformists and Reason: Another Restoration Controversy". Journal of Ecclesiastical History 69, n.º 3 (9 de agosto de 2017): 531–56. http://dx.doi.org/10.1017/s0022046917000756.
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This paper (a companion to an article published thisJournallxvii [2016]) considers a twelve-year campaign by some Church of England clergy to discredit Nonconformists as irrational enthusiasts. It began in 1668–9, to discourage concessions to Nonconformists through ‘comprehension’ and to prove the loyalty of men suspected of lukewarm attachment to the Church. Congregationalists responded by accusing the conformists of Socinianism. But Presbyterians were less willing to differ from churchmen, and claimed that orthodox Protestants did not disagree about reason. Any differences were exaggerated for polemical advantage, and the controversy drove conformists and Nonconformists further apart.
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Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610". Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.
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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.
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Doll, Peter M. "American High Churchmanship and the Establishment of the First Colonial Episcopate in the Church of England: Nova Scotia, 1787". Journal of Ecclesiastical History 43, n.º 1 (enero de 1992): 35–59. http://dx.doi.org/10.1017/s0022046900009659.
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The creation in North America of the first overseas diocese of the Church of England was undoubtedly one of the most remarkable and unlikely of the changes in British colonial policy which resulted from the American Revolution. Before the war, the Anglican campaign for the appointment of colonial bishops had been a major reason for the colonial fear of British tyranny; many Americans, particularly Nonconformists, vigorously protested against a scheme which they saw as a bid to recreate a Laudian ecclesiastical tyranny. But the post-war colonial policy envisaged the colonial bishop as a focus of political stability and loyalty. The new prestige and political responsibility accorded by the government to the Church was equally remarkable in view of the government's Erastian suppression of Convocation since 1715 and its politic responsiveness to Dissenting sensibilities. Despite occasional outbreaks of clerical frustration at the Church's inability to act independently, the Church of England had been unable to escape this political domination. This paper will attempt to explain why, given the government's prior hostility to the design, ministries in the 1780s should have decided to extend the church hierarchy to the colonies.
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Daykin, T. E. "Reservation of the Sacrament at Winchester Cathedral, 1931–1935". Studies in Church History 35 (1999): 464–77. http://dx.doi.org/10.1017/s0424208400014212.
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The Revised Prayer Book, though twice rejected by Parliament, was published in 1928 with the notice: ‘The publication of this Book does not directly or indirectly imply that it can be regarded as authorized for use in the churches.’ The bishops set out in July 1929 three principles by which they would guide parishes wishing to use the 1928 Book: 1. They would not regard as inconsistent with loyalty to the Church of England the use of the additions to or deviations from the 1662 Book contained in the 1928 Book. They would regard ‘any other deviations as inconsistent with Church Order’.2. They would ‘endeavour to secure that the practices which are consistent neither with the Book of 1662 nor with the Book of 1928 shall cease’.3. They would only permit 1928 usage if agreed to by the Parochial Church Councils and by the parties concerned at occasional offices.
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Clark, Elaine. "Catholics and the Campaign for Women's Suffrage in England". Church History 73, n.º 3 (septiembre de 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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Davies, John. "Bishop Ambrose Moriarty, Shrewsbury and World War Two". Recusant History 25, n.º 1 (mayo de 2000): 133–58. http://dx.doi.org/10.1017/s0034193200032040.
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Kenneth O. Morgan has argued that in 1945 it was ‘generally acknowledged that British society had undergone a massive transformation during the war years …’ The impact of World War Two on British society has been explored perceptively by Marwick and others. However, there has been little attempt to examine the impact of the war on the churches in Britain. This is especially the case with the Roman Catholic Church. The more general works have little to say of the Catholic church during this period. There have been some limited regional studies of Catholicism in the pre-war period but it is only for the post-war period, prior to and since the Second Vatican Council, that there has been any systematic attempt to examine structural changes in Catholicism. Hornsby-Smith in a series of enquiries has examined the social changes in the Catholic community in England since the Second Vatican Council. In a brief overview he described the Catholic church in England prior to the Council as having the characteristics of a ‘mechanistic’ organisation, namely a distinct hierarchical control structure, vertical relations between superiors and subordinates and an insistence on loyalty to the institution.
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Rowlinson, J. S. "John Freind: physician, chemist, Jacobite, and friend of Voltaire's". Notes and Records of the Royal Society 61, n.º 2 (27 de marzo de 2007): 109–27. http://dx.doi.org/10.1098/rsnr.2006.0175.
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John Freind (1675/76–1728) achieved distinction in several walks of life, first as a classical scholar, then as a physician and as a chemist who advocated Newtonian philosophy. His clinical practice was generally conservative and he was against the newly introduced practice of inoculating the smallpox. His principles were Tory and High Church; his loyalty to the house of Stuart involved him in the Jacobite plot of 1722, and a spell in the Tower of London. His money was part of the foundation of Dr Lee's benefaction to Christ Church, which still survives in name in scientific posts in Oxford. He was among the circle of friends that Voltaire formed during his two-year stay in England and, 50 years later, Voltaire took him and his son as the principal characters in a conte philosophique defending a deistic attitude against both atheism and revealed religion.
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Sykes, Stephen. "The Anglican Experience of Authority". Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.
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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.
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Erdozain, Dominic. "The Church of America and the Heresy of Peace". Studies in Church History 57 (21 de mayo de 2021): 364–85. http://dx.doi.org/10.1017/stc.2021.18.
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America, said G. K. Chesterton, is a nation with the soul of a church. It is a sacred community commanding sacrificial loyalty. It is also a violent and weapon-loving civilization, in which force is tethered to patriotism and national identity. American culture is at once militarist and theological, Christian and violent. How can this paradox be explained? This article discusses the role of New England puritanism in establishing a providentialist nationalism that would define war as a theological prerogative and non-violence as heresy. It shows how theologians such as Cotton Mather identified the emerging nation of America with the sacred vessel of the Christian church to the point that ‘chosenness’ or divine election represented a blank cheque for military adventure. It also shows how theologies of peace and restraint were anathematized as not merely heretical but a form of spiritual violence against the American project. In this sense, American nationhood functions as a controlling consideration akin to an institution, and Christian pacifism serves as a charismatic critique – or inspiration. To what extent were attitudes to violence framed by models of salvation? How did identity or chosenness trump ethics or the duty of love in the puritan imagination? The article concludes with more recent observations about the relationship of the ‘institution’ of nationhood to the troublesome, fissiparous energies of peace.
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McClendon, Muriel C. "A Moveable Feast: Saint George's Day Celebrations and Religious Change in Early Modern England". Journal of British Studies 38, n.º 1 (enero de 1999): 1–27. http://dx.doi.org/10.1086/386179.
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Recent writing on the English Reformation has been dominated by the so-called revisionists. While not all revisionist historians have advanced an identical interpretation of the Reformation, the broad outline of their argument is neatly summarized in the opening lines of J. J. Scarisbrick's The Reformation and the English People: “On the whole, English men and women did not want the Reformation and most of them were slow to accept it when it came.” While earlier writers argued that the Reformation period represented a sharp break in English history with a definitive rejection of Catholicism, revisionists have asserted that there was considerable continuity in the religious life of sixteenth-century men and women. The Catholic Church was strong and vital and commanded considerable loyalty among the laity, and changes to religious doctrine and practice generated considerable hostility. The demise of the Catholic Church in England was not assured, and the success of the Protestant Reformation was the result of a long straggle fought from above that was won only during the middle years of Elizabeth's reign.The revisionist interpretation has commanded wide attention and support. It currently stands, in many respects, as the new orthodoxy of English Reformation historiography. Most historians now concur on the profound attachment of many men and women to the doctrine and worship of the Catholic Church and their reluctance to abandon them. Nevertheless, a number of questions about the revisionists' interpretation of the Reformation and English religiosity remain.
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Ridgedell, Thomas. "The Archpriest Controversy: The conservative Appellants against the progressive Jesuits". British Catholic History 33, n.º 4 (6 de septiembre de 2017): 561–82. http://dx.doi.org/10.1017/bch.2017.25.
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The Archpriest Controversy, a dispute that took place from 1598 to 1602 over the necessity for an archpriest to enforce moral discipline among the English Catholic clergy, has been traditionally seen either as a struggle for hierarchical order within the Catholic Church or a serious ideological breach between the Jesuit faction and the Appellants. In contrast to recent historiography, this paper argues that the Appellants, secular clergy that opposed the archpriest, represented views of conservative English Catholics who believed they could reconcile their political loyalty to their monarch with their Catholicism. The Archpriest Controversy should be reconsidered as a critical moment in a chain of important events from the English Mission of 1580–81 to the Gunpowder Plot of 1605 that reaffirmed the inherently traditionalist nature of the Catholic community in England.
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Eales, Richard. "The Political Setting of the Becket Translation of 1220". Studies in Church History 30 (1993): 127–39. http://dx.doi.org/10.1017/s0424208400011669.
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Between 1170 and 1220 the cult of Thomas Becket had spread widely within Christendom, bearing with it the primary message that the Archbishop was a martyr who had died for the liberties of the Church, and in opposition to royal oppression. But no well-documented medieval cult, and certainly no major cult, is adequately characterized in such as simple and straightforward way. If ‘the causa beati Thome became the symbol of the rights of the church throughout the thirteenth century’ and beyond, this did not prevent it embracing other ideas and aspirations, some of them in apparent tension with each other, from the 1170s onwards. Over much of Europe the image of the Martyr’s fortitude confronting the King’s tyranny, already to some extent pre-sold in the propaganda of the exile years 1164 to 1170, required no qualification. In England, as Beryl Smalley has pointed out, ‘Writers had the more difficult task of combining loyalty to their king with defence of ecclesiastical freedom’, especially after Henry II had achieved a rapprochement with the Church. One way of handling this problem was to universalize the cult, by emphasizing that it ultimately transcended issues of royal-clerical relations, however important. Becket was portrayed as the martyr of the age, whose death had benefited the whole of Christendom. Such beliefs, made more plausible by the extraordinary miracle-working achievements of the tomb at Canterbury, led at their extreme to the systematic comparison of Becket’s death with that of Christ.
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Crooks, Peter. "Factions, feuds and noble power in the lordship of Ireland,c. 1356–1496". Irish Historical Studies 35, n.º 140 (noviembre de 2007): 425–54. http://dx.doi.org/10.1017/s0021121400005101.
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On 17 September 1496 Gerald, eighth earl of Kildare (the ‘Great Earl’), landed at Howth, County Dublin, after a lengthy and troubled voyage from England. One of the earl’s fellow travellers gave thanks to God for his safe arrival. If Kildare did likewise, his gratitude probably sprang less from his delivery from the natural elements than from his survival of a hostile political climate at court. Since the battle of Bosworth in 1485 not one but two Yorkist pretenders had found support in Ireland. The first of them — Lambert Simnel — was crowned in May 1487 as ‘King Edward VI’ in Christ Church cathedral, Dublin, after which a parliament was held in his name. Kildare was chief governor of Ireland during both conspiracies. More recently he had faced allegations of treason during the expedition of Sir Edward Poynings (1494-5). Despite this dubious record of loyalty to the newly established Tudor dynasty, on 6 August 1496 Henry VII appointed the Great Earl lord deputy of Ireland.
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Sheils, W. J. "The Altars in York Minster in the Early Sixteenth Century". Studies in Church History 35 (1999): 104–15. http://dx.doi.org/10.1017/s042420840001398x.
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Good God! what a pomp of silk vestments was there, of golden candlesticks.’ The dismissive satire of Erasmus’s pilgrim on looking down on Canterbury Cathedral not only brought traditional piety into disrepute among significant sectors of the educated, both clerical and lay, in early sixteenth-century England, but has also helped to colour the views of historians of the later medieval Church until recently. The work on parochial, diocesan, and cathedral archives since the 1960s, undertaken and inspired by the publication of A. G. Dickens’ The English Reformation, has refined that view, which saw traditional piety as something of a clerical confidence trick designed to impoverish a credulous laity, and recovered the reputation of the early sixteenth-century Church. The most recent, and most eloquent, account of the strength of traditional piety among the people is that by Eamon Duffy. His work has concentrated on the parochial context, where he has shown how intercessory prayer, through gilds, obits, and chantries, remained at the centre of a liturgical tradition which commanded great loyalty from the laity up to and, in some cases, beyond the dissolution of those institutional expressions of that devotion in 1547. The place of such devotion within a cathedral context has largely been ignored, despite the recently published histories, and this paper sets out to fill that gap a little by looking at the minor altars of York Minster and the clergy which served them.
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Trigg, Christopher. "Thomas Prince’s Travels and the Invention of Britain". Early American Studies: An Interdisciplinary Journal 21, n.º 4 (septiembre de 2023): 507–56. http://dx.doi.org/10.1353/eam.2023.a912120.
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ABSTRACT: From 1709 to 1711, Thomas Prince (1687–1758), recent Harvard graduate and future minister of Boston’s Old South Church, traveled between Boston, Barbados, and London. His travel journal (now in the collections of the Massachusetts Historical Society) excerpted passages from English poetry and popular song from the previous five decades. By transcribing the works of a politically and religiously diverse range of authors (Whig and Tory, Nonconformist and Anglican), Prince made the case for a tolerant, patriotic, and cosmopolitan Britishness. In late February and early March 1710, while Prince was in London, Anglican minister Henry Sacheverell was impeached by Parliament for preaching a sermon questioning Nonconformists’ loyalty. During his trial, anti-Dissenter rioting broke out in London and spread across England and Wales. As Prince transcribed poems for and against Sacheverell, he bemoaned the factional contention that was undermining British unity. In the middle of the nineteenth century, Chandler Robbins Gilman and Chandler Robbins, both great-grandnephews of Prince, incorporated brief excerpts from his travel journal in fictional tales and sketches. Gilman and Robbins used these fragments to symbolize the cultural continuity between England, New England, and the United States, overlooking the contingency and fragility of British identity in Prince’s account.
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Entwistle, Dorothy. "'Hope, Colour, and Comradeship': Loyalty and Opportunism in Early Twentieth-Century Church Attendance Among the Working Class in North-West England". Journal of Religious History 25, n.º 1 (febrero de 2001): 20–38. http://dx.doi.org/10.1111/1467-9809.00119.
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Frend, William H. C. "Martyrdom in East and West: The Saga of St George of Nobatia and England". Studies in Church History 30 (1993): 47–56. http://dx.doi.org/10.1017/s0424208400011591.
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Martyrs were the heroes of the Early Church. For a long period after the reign of Constantine until Benedictine monasticism took over their mantle, their lives and exploits provided a focus for the idealism of Christians in Western Europe. They represented the victory of human steadfastness and loyalty in defence of the faith triumphing over irreligious tyranny and the powers of evil. In the East, however, where Constantine had emphasized as early as 324 his complete rejection of the persecutions of his pagan predecessors, it was not long before memories of the past were transformed to meet other pressing needs of the day. Threatened first by Germanic and Slav invaders and then by the armies of Islam, Byzantine cities sought the protection of martyrs and the heavenly hierarchy that led from them through the Archangel Michael to the Virgin herself. In Nobatia, the northernmost of the three Nubian kingdoms that straddled the Nile valley between Aswan and a point south of Khartoum, the military martyrs, George, Mercurius, Theodore, and Demetrius seconded the endeavours of Michael and the Virgin to preserve the kingdoms and their Christian religion.
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Fritz, Timothy David. "“To Abjure Popish Heresys”: Crafting a Borderlands Gospel during Queen Anne’s War at St. James Parish, South Carolina, 1701–20". Journal of Social History 55, n.º 3 (21 de enero de 2022): 586–614. http://dx.doi.org/10.1093/jsh/shac001.
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Abstract In 1706, local authorities institutionalized the Church of England in South Carolina hoping to bring Carolinian social practice into conformity with that of the metropole. Anglican missionaries worked to install religious instruction as a pillar of community identity in this contested space. Employing the specter of war and popery—and the associated fear of slave rebellion—helped ministers Samuel Thomas and Francis LeJau articulate a borderland-specific conception of race, place, and paternal responsibility in an aggressively expanding colony from 1701 to 1720. Utilizing correspondence surrounding the activities of the Society for the Propagation of the Gospel (SPG), this article asserts that rather than serving as a link to English society, the Anglican missions of the SPG functioned as an ideological space for creating a distinct regional identity. Thomas and LeJau crafted a community-specific application of Anglican beliefs, working out their conceptions of religious practice concerning the threats presented by Spanish attempts to secure the loyalty of Yamasees Indians and enslaved Africans. Understanding how fear operated in the southeastern borderlands provides a nuanced understanding of how colonialism operated in the southern colonies.
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Kollar, Rene. "Bishops and Benedictines: The Case of Father Richard O'Halloran". Journal of Ecclesiastical History 38, n.º 3 (julio de 1987): 362–85. http://dx.doi.org/10.1017/s0022046900024969.
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Ecclesiastical rogues, misfits and outcasts often possess some magnetic or magical quality. The lives and activities of these men and women may provide comic relief for scholars bored by research into spirituality, administrative reform or questions involving the relationship of Church and State. On the other hand, they may exemplify some novelty or pioneering effort; as a consequence, their insights might have been blackened by more cautious contemporaries who resorted to mockery or accusations of heresy. Some of these people may be prophets who had the courage to point the boney finger at scandal or abuse, whom officialdom was quick to brand as deviants. Finally, they may be people caught in the ecclesiastical maelstrom of change. Unable to adapt, they lash out against the structure. These streams converge in the life of the Revd Richard O'Halloran (i 856-1925). During his stormy career, he publicly attacked the alleged misuse of power by archbishops and bishops. Always proclaiming his loyalty to Rome, O'Halloran threatened schism several times. He also believed that the religious orders throughout England were involved in a grand conspiracy to destroy the rights of the secular clergy. Fr O'Halloran's experiences with the Benedictine monks in the London suburb of Ealing confirmed his suspicions.
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FERGUSON, ROBERT A. "THE DIALECTIC OF LIBERTY: LAW AND RELIGION IN ANGLO-AMERICAN CULTURE". Modern Intellectual History 1, n.º 1 (abril de 2004): 27–54. http://dx.doi.org/10.1017/s1479244303000039.
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The separation of church and state disguised the coordination of two very different conceptions of liberty at work in Revolutionary America, one with a religious basis in radical Protestant thought and the other with a legal basis in the secular Enlightenment. The essay combines the disciplines of law, literature, and intellectual history to investigate these contrasting formulations and their changing relationship. Cross-cultural analysis of the language of protest in both England and America gives the investigation a crucial focus. It also explains a larger movement from direct influence to refraction in Anglo-American relations.The interdisciplinary approach is critical to understanding how the same language came to mean different things. Exegesis of the common law tradition in England and close rhetorical analysis of pulpit oratory and legal pamphleteering in Revolutionary America reveal a striking shift in the meaning of liberty as legal explanation trumped religious protest in the process of national formations. Properly understood, the paradoxical role of the American lawyer was to cap revolutionary impulses through the manipulation of the language of a bible culture. Legal positivism replaced natural law as a ruling impulse in the definition of rights, and a republic based on the right of revolution became a nation state where the test of membership would be loyalty. The long-term result has been that the citizen faces a permanent and often puzzling dichotomy best understood in dialectical terms. National identity, while secular, responds to providential invocation in the American republic of laws, and protest finds its most potent voice in religious expression.
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Kirkus, M. Geoffrey. "‘Yes, My Lord’: Some Eighteenth and Nineteenth Century Bishops and the Institute of the Blessed Virgin Mary". Recusant History 24, n.º 2 (octubre de 1998): 171–92. http://dx.doi.org/10.1017/s0034193200002466.
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That we may freely and consistently persevere in our intention … we will that … all and each of ours shall make a vow never to seek directly or indirectly nor to allow others to seek … that except the Chief Pontiff to whom alone we humbly beg to be subject, any religious order whatsoever or any person whomsoever or any bishop or any one else appointed by the Pope to visit us, should have us so committed to his charge as to exercise over us authority, power, or jurisdiction.(Memorial of Mary Ward, translated from the Latin original, Archivum Romanum Societatis Jesu, Anglia 31, 11, pp. 675-685).The above are strong words, even from a forthright Yorkshirewoman, and they are almost startling when one considers how submissive, personally, was their author to all authority in the Church. But, in this Memorial, Mary Ward describes the constitution she envisages for her Institute. The firm lines she draws are even more accentuated in her Third Plan of 1622: ‘We most humbly beg that the entire hierarchical structure of this work should depend entirely on the Holy See and not on any other authority’. Another document headed Reasons why we may not alter makes it clear that the proposals admit of no compromise. The genesis of this attitude is not far to seek. Mary Ward considered she had received divine intimation that she was to undertake some new work to the greater glory of God and for this she was to follow St. Ignatius’ Society of Jesus with its direct responsibility to the Holy See. Sr. Immolata Wetter points out that Mary Ward’s ideas were further sharpened by the contemporary situation of the Catholic Church in England: ‘adherence to the primacy of the Pope distinguished the English martyrs and confessors of the faith. For their loyalty to the Vicar of Christ these brave men and women suffered restrictions both in public and private life.
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Knight, Frances. "SPCK Tracts and Rites of Passage in the Long Nineteenth Century". Studies in Church History 59 (junio de 2023): 332–58. http://dx.doi.org/10.1017/stc.2023.15.
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This article investigates how the SPCK, the Church of England's major nineteenth-century publishing house, encouraged what it saw as correct participation in church-administered rites of passage, by the mass production of tracts. SPCK's elaborate editorial policy meant that the tracts provide a rare glimpse into what can be assumed to be the Church of England's officially sanctioned voice, giving the tracts a significance beyond their survival as ephemeral religious literature. The article discusses tracts relating to marriage, baptism, churching and confirmation, the audience for which was mainly, although not exclusively, working-class adherents of the Church of England. It highlights the tangle between theological ideas and social expectations, as well as the echoes of some other theorists – from Malthus to Freud – which found their way into the Church of England's thinking at different times during this period.
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Podmore, Colin. "The Church of England's Declaration of Assent". Ecclesiastical Law Journal 5, n.º 25 (julio de 1999): 241–51. http://dx.doi.org/10.1017/s0956618x00003598.
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SWANSON, R. N. "A Canon Lawyer's Compilation from Fifteenth-Century Yorkshire". Journal of Ecclesiastical History 63, n.º 2 (15 de marzo de 2012): 260–73. http://dx.doi.org/10.1017/s0022046910001144.
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The numerous surviving formulary volumes compiled by ecclesiastical administrators and lawyers in pre-Reformation England are valuable but neglected adjuncts to the period's surviving church court records. Using material in a fifteenth-century volume originally compiled by a lawyer of the courts at York, this article demonstrates the utility of such volumes to supplement and complement the surviving court books and papers. In particular it draws attention to two cases taken to the Council of Constance. These add to evidence of England's acceptance of that assembly's jurisdictional claims, and illustrate England's integration into the court structures of the broader Catholic Church.
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Masom, Grant. "Fighting the Tide: Church Schools in South Buckinghamshire, 1902–44". Studies in Church History 55 (junio de 2019): 545–60. http://dx.doi.org/10.1017/stc.2018.23.
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In 1902 elementary school provision in Oxford diocese – England's largest – reflected the national picture: 72 per cent were church schools, with total rolls of 54 per cent of school-age children. The bitterly contested 1902 Education Act apparently protected the future of church schools, but in practice its provisions severely undermined them, particularly in growing areas of the country. By 1929, Oxford's assistant bishop reported the schools’ situation as ‘critical’. This article examines the impact on the church schools of one rural deanery in South Buckinghamshire, between the 1902 and 1944 Education Acts. Several schools found themselves under threat of closure, while rapid population increase and a rising school leaving age more than quadrupled the number of school-age children in the area. Closer working with the local education authority and other denominations was one option to optimize scarce resources and protect the Church of England's influence on religious education in day schools: but many churchmen fought to keep church schools open at all costs. This strategy met with limited success: by 1939 the proportion of children in church schools had decreased to 10 per cent, with potential consequences for how religion was taught to the other 90 per cent of children.
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Stancliffe, David. "The Making of the Church of England's Common Worship". Studia Liturgica 31, n.º 1 (marzo de 2001): 14–25. http://dx.doi.org/10.1177/003932070103100103.
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Orme, Nicholas. "Children and the Church in Medieval England". Journal of Ecclesiastical History 45, n.º 4 (octubre de 1994): 563–87. http://dx.doi.org/10.1017/s0022046900010769.
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At the beginning of Langland's poemPiers Plowman, the narrator, having glimpsed the field of folk and the two castles, meets a lady with a beautiful face, clothed in linen. When he fails to recognise her, she gently chides him. ‘I am Holy Church; you ought to know me. I received you at the first and taught you faith. You brought me pledges to fulfil my bidding and to love me loyally while your life lasts.’ In these few words, Langland affirms the importance of childhood as inaugurating the relationship between human beings and the Church. Every child becomes a member of the Church by baptism soon after birth. The Church teaches its faith to the child, and the child is committed by its godparents to carry out the Church's requirements in a loving way. This view of childhood is a limited one. It centres on the outset of life—birth and baptism – not on the following fifteen years or so, and it does not perceive the status of children in the Church to differ in principle from that of adults, who also received teaching and owed commitments. Nowhere in his work has Langland much to say about children and in this respect he is typical of most medieval writers. Little was written about the work of the Church with children or the involvement of children in Church, despite the extent to which children – actually or potentially – made up the membership of Christendom.
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HAIGH, CHRISTOPHER. "WHERE WAS THE CHURCH OF ENGLAND, 1646–1660?" Historical Journal 62, n.º 1 (21 de enero de 2018): 127–47. http://dx.doi.org/10.1017/s0018246x17000425.
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AbstractWhen parliament abolished episcopacy, cathedrals, and the Book of Common Prayer, what was left of the Church of England? Indeed, as contemporaries asked between 1646 and 1660, ‘Where is the Church of England?’ The episcopalian clergy could not agree. Some thought the remaining national framework of parishes and congregations was ‘the Church of England’, though now deformed, and worked within it. Others thought that only those ministers and parish congregations who remained loyal in heart to the church as it had been qualified as ‘the church’: most of them continued to serve a parish church and tried to keep the old practices going. A third category of hard-liners thought ‘the Church of England’ was now restricted to a recusant community that worshipped with the Prayer Book in secret and rejected the new national profession. The fundamental issue was the nature of a church: was it a society of believers, however organized, or a hierarchical institution following rules prescribed by God? The question caused tensions and distrust among the clergy, and the rigorists thought of the rest as time-servers and traitors. Disagreements continued to divide the clergy after the Restoration, and were reflected in attitudes towards concessions to dissenters.
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Henwood, Gill. "Is Equal Marriage an Anglican Ideal?" Journal of Anglican Studies 13, n.º 1 (1 de diciembre de 2014): 92–113. http://dx.doi.org/10.1017/s1740355314000229.
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AbstractA critical conversation between the Church of England's response to the Government's consultation on Equal Civil Marriage 2012, questions arising from professional parish practice as a priest, and literature in this area of research. The article explores the theological significance of ‘equal marriage’ (equal access to marriage and equality within marriage) as a Christian possibility within the Church of England, with contemporary approaches to gender and sexuality.
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Petchey, Philip. "Hidden Treasure: The Church of England's Stewardship of Its Silver Plate". Ecclesiastical Law Journal 20, n.º 1 (enero de 2018): 16–50. http://dx.doi.org/10.1017/s0956618x17000874.
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This article examines the Church of England's stewardship of its silver plate. It explains the way in which the use of chalices, patens and flagons changed over time and considers the legal basis on which church plate is held by churchwardens. It explains how, having initially discountenanced all sales of redundant church plate, consistory courts came to authorise sales to museums. It also explains how, following a series of judgments by George Newsom QC, acting first as Chancellor of both London and St Albans dioceses and later as Deputy Dean of the Court of Arches, sales on the open market were more frequently allowed and then how, following the judgment of the Court of Arches in re St Lawrence, Wootton, a more restrictive approach was re-imposed. It considers the practical and legal issues arising out of that judgment. Finally, it considers the role of the Court of Arches as a maker of policy.
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Harjanto, Hans Christian, Lena Ellitan y Ninuk Muljani. "THE INFLUENCE OF BRAND EXPERIENCE AND EMOTIONAL ATTACHMENT ON BRAND TRUST AND BRAND LOYALTY CHURCH MAWAR SHARON, WEST SURABAYA". Research In Management and Accounting 4, n.º 1 (junio de 2021): 24–36. http://dx.doi.org/10.33508/rima.v4i1.3062.
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This study aims to analyze the effect of brand experience and emotional attachment on brand trust and brand loyalty in Mawar Sharon Church in West Surabaya. Currently, the level of membership, attendance, and participation in Christian churches has decreased. The data analysis technique used is SEM-PLS analysis with the SmartPLS program. The research results prove that brand experience has a significant effect on emotional attachment and brand loyalty, but insignificant on brand trust. Emotional attachment has a significant effect on brand trust and brand loyalty. Brand trust has a significant influence on brand loyalty. The role of emotional attachment is also significant as a mediator for brand experience on brand trust and brand loyalty. The role of brand trust as a mediator for brand experience and brand loyalty is insignificant. Suggestions from research for the Mawar Sharon Church in West Surabaya are to take a personal approach to the congregation and create programs, so that there is a personal bond between the congregation and the Mawar Sharon Church in West Surabaya and increase the congregation's trust and attachment to the church. but insignificant on brand trust.
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Knapp, Jeffrey. "Spenser the Priest". Representations 81, n.º 1 (2003): 61–78. http://dx.doi.org/10.1525/rep.2003.81.1.61.
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SCHOLARS HAVE GENERALLY agreed that the "new Poet" of Edmund Spenser's Shepheardes Calendar (1578) helped spark England's literary renaissance, but they have overlooked one of Spenser's primary inspirations for his innovative conception of the poet: the innovative conception of ministry developed in the Reformation English Church.
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JASPER, DAVID y JEREMY SMITH. "‘The Lay Folks' Mass Book’ and Thomas Frederick Simmons: Medievalism and the Tractarians". Journal of Ecclesiastical History 70, n.º 4 (26 de abril de 2019): 785–804. http://dx.doi.org/10.1017/s002204691900054x.
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Thomas Frederick Simmons (1815–84) combined his ecclesiastical duties and liturgical interests with editing the fourteenth-century Middle EnglishLay folks’ mass book(1879) for the Early English Text Society, with the aim of showing the continuity of the English Church from the medieval period through the Reformation. In the light of modern scholarship, this article recontextualises both medieval text and Simmons's own editorial practice, and shows how Simmons, as a second-generation Tractarian churchman, sought in this text – and others associated with it – evidence for the Church of England's Catholic underpinning in an imagined medieval English Church.
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Rockett, William. "Tyranny ?" Moreana 49 (Number 189-, n.º 3-4 (diciembre de 2012): 117–26. http://dx.doi.org/10.3366/more.2012.49.3-4.9.
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Thomas More may or may not have been a victim of Henry VIII’s tyrannical vengeance, but what is certain is that he was indeed a victim of a constitutional revolution. He would not allow himself to subordinate loyalty to the Church to loyalty to the Crown, and the Crown would not allow him to maintain loyalty to the Church if it meant making the Church his highest allegiance and the Crown subordinate. More’s options were to endorse either royal sovereignty or the sovereignty of the Church. More chose the second option, which under English law made him a traitor. He was put on trial on a charge of capital treason, convicted, and executed on Tower Hill on the sixth of July 1535.
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Francis, Leslie J. y Andrew Village. "This Blessed Sacrament of Unity? Holy Communion, the Pandemic, and the Church of England". Journal of Empirical Theology 34, n.º 1 (28 de octubre de 2021): 87–101. http://dx.doi.org/10.1163/15709256-12341420.
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Abstract A major consequence of the pandemic for the Church of England was the decision of the Archbishops on 24 March 2020 to prevent the use of churches (even for the broadcasting of services by the clergy), and the consequent sudden trajectory into online worship streamed by clergy from their homes. On Easter Sunday the Archbishop of Canterbury exemplified the challenge confronting Anglican clergy by presiding for the nation from his kitchen table. This sudden change to online services may have highlighted differences in eucharistic practice within the Church of England, differentiating between those shaped in the Anglo-Catholic, Broad Church, and Evangelical traditions. This paper tests the thesis that during the initial days of lockdown this blessed sacrament of unity also embraced rich diversity among loyal Anglicans. Data provided by 3,286 laity and 1,353 clergy from the Coronavirus, Church & You Survey lend support for this thesis.
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Zhuravlev, A. V. "The Doctrine of Passive Obedience in Stuart England, 1603–1688". History 17, n.º 8 (2018): 20–29. http://dx.doi.org/10.25205/1818-7919-2018-17-8-20-29.
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The article examines the history of the doctrine of passive obedience in England during the Stuart period. Traditionally weak financial and legal basis for royal absolutism in England forced monarchs to rely thoroughly on ideology. The concept of passive obedience promoted by the loyal Anglican clergy was one of the key elements of the absolutist ideology of the 17th century. This doctrine was employed as a counterbalance to revolutionary resistance and monarchomach theories embraced by protestant dissenters and papist recusants alike. During the course of the century the doctrine was embraced by numerous representatives of the Church of England’s establishment, including, but not limited to, John Donn, Roger Maynwaring, George Hickes, Edmund Bohun and many others and disseminated via an array of sermons and pamphlets. One component of the doctrine: non-resistance, was particularly stressed. Several political, social and economic factors conditioned the employment of this doctrine. The first instance of its pronouncement followed the failure of the Gunpowder plot and the necessity to refute catholic contractual theories. Charles I saw the doctrine of passive obedience as both the means to maintain social peace and promote fiscal interests. The new impetus the doctrine gained in the later years of the Restoration: an attempt to integrate it into the ‘ancient constitution’ failed, yet the doctrine of passive obedience was taken up as the chief ideological tool by the Anglican church and employed as a mighty instrument of suppressing resistance and dissent. The Glorious Revolution weakened the grasp of the doctrine in the minds of the English, though by no means killed it. Yet, the regime erected by the Convention of 1689 and strengthened by William of Orange claimed as much of its legitimacy in revolutionary resistance. Thus, henceforth the ideas of passive obedience and non-resistance could not be used as the sole basis of legitimate power in England.
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Cranmer, Frank. "Introduction". Ecclesiastical Law Journal 23, n.º 2 (27 de abril de 2021): 209–11. http://dx.doi.org/10.1017/s0956618x21000089.
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The impact of COVID-19 on the capacity to hold face-to-face meetings meant that the normal pattern of synods and assemblies in 2020 was almost totally disrupted. The Church of England's General Synod met in the normal way from 10 to 13 February, but the July group of sessions, which is normally held in York, was reduced to an ‘informal virtual meeting’ on 11 July. A socially distanced special session was held on 24 September at Church House and the November group of sessions was held remotely from 23 to 25 November.
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Edwards, Quentin. "The Canon Law of the Church of England: Its Implications for Unity". Ecclesiastical Law Journal 1, n.º 3 (julio de 1988): 18–23. http://dx.doi.org/10.1017/s0956618x00007080.
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Among lawyers who profess to know their way about the labyrinth of the Church of England's legal foundations there is a debate whether there are two subjects or one – are ecclesiastical law and canon law the same? As some purists contend that canon law is more restricted in its scope I shall take, for convenience and perhaps accuracy, the description ecclesiastical law, which certainly comprehends, or should comprehend, canon law. The ecclesiastical law of the Church of England is derived from six sources (1) papal and domestic canon law, (2) ecclesiastical common law, (3) the relevant parts of the Corpus Juris Civilis, (4) parliamentary statutes, (5) Measures of the Church Assembly and the General Synod, (6) the Canons.
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Smith, Charlotte. "The Church of England and Same-Sex Marriage: Beyond a Rights-Based Analysis". Ecclesiastical Law Journal 21, n.º 2 (12 de abril de 2019): 153–78. http://dx.doi.org/10.1017/s0956618x19000048.
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Some scholars, faced with the apparent conflict between the Church of England's teaching on marriage and the idea of equal marriage embraced by the Marriage (Same Sex Couples) Act 2013, have focused on the implications of that Act for the constitutional relationship between Church, State and nation. More frequently, noting the position of the Church of England under that Act, academics have critiqued the legislation as an exercise in balancing competing human rights. This article by contrast, leaving behind a tendency to treat religion as a monolithic ‘other’, and leaving behind the neat binaries of rights-based analyses, interrogates the internal agonies of the Church of England as it has striven to negotiate an institutional response to the secular legalisation of same-sex marriage. It explores the struggles of the Church to do so in a manner which holds in balance a wide array of doctrinal positions and the demands of mission, pastoral care and the continued apostolic identity of the Church of England.
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Fackre, Gabriel. "The Church of the Center". Interpretation: A Journal of Bible and Theology 51, n.º 2 (abril de 1997): 130–42. http://dx.doi.org/10.1177/002096439605100203.
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Within contemporary Protestantism a center is emerging that is both evangelical and ecumenical. Its theology is controlled by neither cultural orthodoxies nor ideological wars; its loyalty is to Christ alone, the one center of the church.
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Walker, Peter W. "The Bishop Controversy, the Imperial Crisis, and Religious Radicalism in New England, 1763-74: By arrangement with the Colonial Society of Massachusetts the Editors of the New England Quarterly are pleased to publish the winning essay of the 2016 Walter Muir Whitehill Prize in Early American History". New England Quarterly 90, n.º 3 (septiembre de 2017): 306–43. http://dx.doi.org/10.1162/tneq_a_00623.
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This essay re-examines the “bishop controversy”, a dispute between Anglicans and Dissenters in the decade preceding the American Revolution. The controversy, it argues, was part of the imperial crisis caused by the Seven Years' War and the government's toleration of French Catholics in Quebec. This perspective highlights the Church of England's limited role in the empire and the unacknowledged radicalism of loyalist Anglicans.
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Knight, Leah. "Reading Across Borders: The Case of Anne Clifford’s “Popish” Books". Journal of the Canadian Historical Association 25, n.º 2 (2 de septiembre de 2015): 27–56. http://dx.doi.org/10.7202/1032840ar.
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This paper investigates the experiences of Anne Clifford (1590–1676) with three controversial books: the anonymous libel known as Leicester’s Commonwealth; the Jesuit Robert Parsons’ Resolution (and its Protestant adaptation by Edward Bunny); and François De Sales’ Introduction to a Devout Life. Clifford’s unorthodox choice of reading material in these cases appears to jar with ideas about what an early modern woman — loyal to the Church of England and to the state, even through the political and religious uproar of England’s civil wars — could, would, or did read: all three titles were “popish,” one was seditious, and two saw many copies burned before Clifford obtained her own. Evidence for Clifford’s reading of these works is set in the context of her own wider habits and circumstances to understand her motives for attending to such seemingly controversial materials. The paper concludes that Clifford’s attention to these books does not likely reflect any divergence from her avowed orthodoxy, and unveils the likelihood of other motives for her engagement, such as genealogical research.
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Boulton, Canon Peter. "Twentieth-Century Revision of Canon Law in the Church of England". Ecclesiastical Law Journal 5, n.º 26 (enero de 2000): 353–68. http://dx.doi.org/10.1017/s0956618x00003847.
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This study describes and evaluates the Church of England's revision of its canon law in the twentieth century, concentrating on the period from 1939 to 1969. By way of introduction it should be said that this assessment is but part of a larger study which proceeds on two planes of comparison. In the larger study, revision by the Church of England is laid horizontally alongside another Anglican revision carried out as a result of disestablishment of the Church in Wales in 1920, and also the two revisions of Roman Catholic canon law leading to the promulgation of the Codex luris Canonici in 1917 and 1983. Vertically, the history of the revision of English canon law over the previous four hundred years gives some idea of what needed revision, and the difficulties in carrying it out under the constraints of being an established church. In this article, however, only the process of revision by the Church of England in the twentieth century is discussed.
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Choi, Seung Nyun. "An Exploratory Study on the Determinants of a Christian Church Member’s Organizational Commitment and Organizational Loyalty: Focused on the Effects of LMX and Interaction Justice". Institute of Future Society and Christianity 4, n.º 2 (31 de diciembre de 2023): 115–29. http://dx.doi.org/10.53665/isc.4.2.115.
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The purpose of the study is to propose an exploratory research model for identifying the factors influential to Christian church members’ organizational commitment and organizational loyalty. Church members have different characteristics and purposes when they join a church in a sense that they pursue not economic benefits but psychological, emotional, and ultimately spiritual values, which cannot be fulfilled by generous or common leadership. Proposing an alternative leadership model, I focused on the LMX, or Leader Member Exchange theory and the moderating effects of Interaction Justice which will positively affect organizational commitment and loyalty by church members. In consideration of the nature of church organizations, LMX and Interaction Justice are appropriate choices as independent variables, since these are addressing mental sides of leadership rather than physical ones. Hopefully, this study will be helpful for succeeding empirical studies which will contribute to enhance church leaders’ effective leadership.
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McIntyre, Lisa. "A review of the Church of England's management of medieval bishops' palaces". Journal of Architectural Conservation 21, n.º 2 (4 de mayo de 2015): 85–97. http://dx.doi.org/10.1080/13556207.2015.1083293.
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