Bibliographies thématiques / Church of England. Diocese of Calcutta

Littérature scientifique sur le sujet « Church of England. Diocese of Calcutta »

Auteur : Grafiati
Publié le 25 juillet 2024

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Articles de revues sur le sujet "Church of England. Diocese of Calcutta"

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Avis, Paul. « Towards an Ecclesiology of the Cathedral ». Ecclesiology 15, no 3 (11 septembre 2019) : 342–54. http://dx.doi.org/10.1163/17455316-01503007.

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The purpose of this article is to bring to light the ecclesiological reality of cathedrals, with a main focus on the Church of England. It initiates a concise ecclesiological discussion of the following aspects of the English, Anglican cathedrals: (a) the cathedral as a church of Christ; (b) the place and role of the cathedral within the diocese; (c) the relationship between the cathedral and the diocesan bishop; (d) the mission of the cathedral. The article concludes with a brief reflection on (e) the cathedral as the ‘mother church’ of the diocese.
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Boakes, Norman. « Gospel and Order in the Rule of St Benedict ». Ecclesiastical Law Journal 21, no 2 (12 avril 2019) : 196–203. http://dx.doi.org/10.1017/s0956618x19000061.

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Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed, is part of how we are.
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Barrie, Viviane. « The Church of England in the eighteenth century ». Historical Research 75, no 187 (1 février 2002) : 47–72. http://dx.doi.org/10.1111/1468-2281.00140.

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Abstract This article is an attempt to study the position of the Church of England in one particular region – the diocese of London in the south-east of England – throughout the eighteenth century. It considers three problems which the author came across when first researching the subject several years ago: firstly, the social and economic status of parishes; secondly, clerical recruitment and the careers of the clergy; and finally, the pastoral life and work of the Church, especially through the corpus of episcopal visitations.
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Murray, Philip. « Re St Michael le Belfrey, York ». Ecclesiastical Law Journal 26, no 2 (mai 2024) : 231–32. http://dx.doi.org/10.1017/s0956618x24000164.

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St Michael le Belfrey (‘the Belfrey’) is a 16th century parish church in the shadow of York Minster. It sits in the charismatic evangelical tradition of the Church of England. With a large, young and vibrant congregation, the Belfrey is a Resource Church and plays a significant role in the life of the Diocese of York, the Northern Province and, more broadly, the Church of England. Through a petition described as ‘of the highest quality’, it sought a faculty for a dramatic re-ordering of its interior, proposals that had been at least 14 years in the development.
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Pearce, Augur. « The Church of England and the European Union : Establishment and Ecclesiology ». Ecclesiastical Law Journal 3, no 16 (1995) : 337–40. http://dx.doi.org/10.1017/s0956618x00002246.

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This article is by way of extended reflection, ecclesiological but with sprinklings of both law and history, on two of the topics raised by Canon John Nurser at (1993) 3 Ecc. L. J. 103 which are of particular interest in my present situation: the effect of European Union on the Church of England, and the non-proselytisation policy of the Diocese in Europe.
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Aldridge, Alan. « Slaves to No Sect : The Anglican Clergy and Liturgical Change ». Sociological Review 34, no 2 (mai 1986) : 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.

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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English diocese is presented, showing that the great majority of respondents approve of the Alternative Service Book and use it frequently for the conduct of worship. However, then outlook on the role of the Church of England in national life does not display any of the essential characteristics of sectarianism, the fact that the Church of England is the established Church is an important obstacle to sectarian tendencies, and the argument that the Church is being transformed into a sect is not warranted.
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MORRIS, JEREMY. « George Ridding and the Diocese of Southwell : A Study in the National Church Ideal ». Journal of Ecclesiastical History 61, no 1 (2 décembre 2009) : 125–43. http://dx.doi.org/10.1017/s0022046907002461.

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This article examines the mindset and episcopal policy of George Ridding, first bishop of the new diocese of Southwell from 1884 until his death in 1904. Ridding's intellectual formation was rooted in Liberal Anglicanism, and is analysed here through his ‘Broad Church’ understanding of the Church of England as a comprehensive national Church. His commitment to this ideal is demonstrated through his episcopal charges and speeches, and through elements of the policy of diocesan management that he adopted. A brief evaluation of this policy identifies limitations, as well as continuity with the earlier movement of diocesan reform.
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Fry, Alex D. J. « Justifying Gender Inequality in the Church of England ». Fieldwork in Religion 14, no 1 (8 novembre 2019) : 8–32. http://dx.doi.org/10.1558/firn.39231.

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Despite being a national institution, the Church of England is legally permitted to discriminate against its ordained female clergy in a number of ways, a phenomenon that is at odds with wider societal values in England. It is argued that this makes the gender values of this institution’s representatives worthy of examination. This article explores the gender attitudes of theologically conservative male clergy and the psychological processes that shape these attitudes. In order to do so, semi-structured interviews were conducted with fourteen evangelical priests in one diocese within the Church of England. A thematic narrative analysis was employed to interpret the data using descriptive, focused, and pattern coding. Three themes in particular emerged from the data, namely: “Theological parallel between the Church and the family”, “Created order of male headship and female submission”, and “Separation between Church and society”. The content of these themes reveals significant overlap with the contents of system justification theory, and so this was used to interpret the themes further. In light of this it is concluded that a perceived loss of social privilege and control shape participants’ traditionalist gender values.
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Marlow, Jon, et Sarah Dunlop. « Answers on a Postcard : Photo Elicitation in the Service of Local Ecclesial Strategy ». Ecclesial Practices 8, no 2 (24 décembre 2021) : 165–84. http://dx.doi.org/10.1163/22144471-bja10014.

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Abstract This article reports the findings of a practical Theological Action Research project in a Church of England diocese in the UK, using photo elicitation. This image-based approach resulted in findings that echoed existing diocesan strategies, but also highlighted other issues that may otherwise have remained implicit, specifically the mode of mission and concerns regarding growth and survival. The visual data itself is analysed, revealing that the images do not always function as direct signifiers, but instead were generating creative, intuited responses. From the data, four mirrors were developed to reflect back to the groups their responses. This approach enabled local strategies to emerge from within espoused theologies, but also to make explicit their coherence or departure from the normative missiologies of the diocese. Finally, the authors suggest that the exposure of church leaders within training to qualitative research methodologies is releasing a new kind of leadership to emerge.
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Wolffe, John. « What can the Twenty-First Century Church of England Learn from the Victorians ? » Ecclesiology 9, no 2 (2013) : 205–22. http://dx.doi.org/10.1163/17455316-00902005.

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Present-day Anglicans have an ambivalent attitude to the Victorians. There are, however, as illustrated by a recent project in the diocese of London, important ways in which critical engagement with the past can inform constructive thinking in contemporary churches. In particular an understanding of patterns of church attendance in the nineteenth century provides context for evaluating more recent statistics, while knowledge of the circumstances leading to the building of Victorian churches can inform decisions about their present-day use. Awareness of the sometimes bitterly divided Victorian church helps to set current internal Anglican tensions in proportion, while a long historical perspective can be of assistance in the setting of realistic expectations in the present.
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Thèses sur le sujet "Church of England. Diocese of Calcutta"

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Tarrant, Judith. « Church and state in the Diocese of Hereford, 1327-1535 ». Master's thesis, Department of History, 1988. http://hdl.handle.net/2123/9036.

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Anan, Gabriel. « Managing change in the Church of England : Church leaders in the Diocese of Chelmsford ». Thesis, University of East London, 2008. http://roar.uel.ac.uk/3384/.

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This study investigates managing change in the Church of England. It focuses on the church leaders in the Diocese of Chelmsford, of working towards a policy of becoming self-financing churches proposed by the Bishop of Chelmsford, in his response to the recommendation of the Turnbull Report (1995). Data collected from church leaders by postal survey and the interviews carried out revealed that in achieving the policy, two key strategies were identified: (i) Income Generation and (ii) Cost Reduction. To achieve the first strategy, three activities or projects were initiated: training of lay people, church growth and increase in giving. For the second strategy, two activities or projects were introduced: use of more volunteers and energy consumption. Data collected from the postal survey on these two strategies were analysed using quantitative method. Data was also collected from publications and websites to reflect the comments of the respondents. Regarding the collection of interview data, one of the most significant findings in this study was that five church leaders adopted a working management style useful to them in their managing change, particularly, in the area of resistance and uncertainties. It was further identified from the data collected that to manage change it was necessary for the church leaders and their voluntary group leaders to have a new way (though differences and similarities were identified in their approach) to acquiring new knowledge through experiential learning during the process. The study further addresses the current issues of resistance as far as church management is concerned. It identifies the usefulness for adopting the skills of two disciplines: leadership and management in order that, the complexity of managing resistance, during change could be dealt with in the process.
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Lankshear, David William. « One church or three ? : using statistics as a tool for mission : a statistical profile of the Church of England today with special reference to the Diocese of Chelmsford ». Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683298.

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Farnell, Frances Alison. « Church of England school leadership : an exploration of the participant experience of the Coventry Diocese Church School Leadership Course ». Thesis, Liverpool Hope University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722162.

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Cross, Michael. « The Church and local society in the Diocese of Ely, c.1630 - c.1730 ». Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/272617.

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Nichols, Donald Dean. « The Augustinian Canons in the Diocese of Worcester and their relation to secular and ecclesiastical powers in the later Middle Ages ». Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683234.

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Groves, Nicholas William. « 'The restoration of popery' : the impact of ritualism on the Diocese of Norwich, 1857-1910, with special reference to the parishes of the City of Norwich and its suburbs ». Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683228.

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Abram, Andrew. « The Augustinian canons in the diocese of Coventry and Lichfield and their benefactors, 1115-1320 ». Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683341.

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Le, Couteur Howard Philip. « Brisbane Anglicans : 1842-1875 ». Australia : Macquarie University, 2007. http://hdl.handle.net/1959.14/19809.

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Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007.
Bibliography: leaves 426-449.
Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion.
The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia.
Mode of access: World Wide Web.
vi, 449 leaves ill
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Eastell, John Kevin. « The continuing religious education of the clergy within the Church of England with specific reference to the Diocese of London ». Thesis, University College London (University of London), 1992. http://discovery.ucl.ac.uk/10018807/.

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The basic questions addressed by the thesis are concerned with the nature of the ordained ministry of the Church of England as it approaches the twenty first century and what educational provisions are required to prepare and sustain that ministry. Following an introduction, which outlines in detail the methodology of the thesis and the specific terms of reference for the study, the various strands which suggest the constants of ministerial being and function are traced from the New Testament evidence through Church History. The exploration identifies the influences which shaped the ordained ministry and provided it with variable roles and identity within its changing historical context. The specific terms of its being and the functions of oversight, pastoralia and teaching were retained as traditional constants within ministerial formation. The New Testament evidence gives attention to the relationship between discipleship and the Rabbinical teaching tradition as the basis for Apostolic ministry. The emerging structure of ministerial forms is identified by comparing the earliest with the latest of the New Testament documents. The investigation into Church History isolates three periods which are considered to be germane to the study. The first is the rise of Christianity within the multi-racial, cultural and religious Roman world. The second period looks at the medieval Church in England and how it educationally managed its resources in terms of its personnel and parochial provision. Thirdly, the study looks at the Victorian Church as an example of how ministerial change was organised and as the Church which left the present Church of England its immediate legacy. The thesis then examines the current provision of theological preparation for the ordained ministry which is offered in the residential theological colleges and non-residential training courses. A critique of this provision is offered along with an analysis of the educational features which can be found within it. The investigation continues with an examination of post-ordination training and continuing ministerial education. In the concluding chapter, a summary is provided about the main findings of the thesis and the principles of educational reform are identified. This leads to the construction of a new pattern of educational training for and within ministry based upon a continuum principle and one that is related closely to the changing parochial context.
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Livres sur le sujet "Church of England. Diocese of Calcutta"

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Church of England. Diocese of Chester. Diocese of Chester year book. Sous la direction de Marriott Stephen P. A. Chester : Diocese of Chester, 2003.

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Church of England. Diocese of Chester. Diocese of Chester year book. Sous la direction de Marriott Stephen P. A. Chester : Diocese of Chester, 2004.

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1834-1909, Sweatman A., dir. Diocese of Toronto by rural deaneries. [Toronto ? : s.n., 1994.

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Hawkins, Ernest. Annals of the Diocese of Toronto. London : Society for Promoting Christian Knowledge, 1985.

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Ian, Atherton, dir. Norwich Cathedral : Church, city, and diocese, 1096-1996. London : Hambledon Press, 1996.

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Society for Promoting Christian Knowledge (Great Britain), dir. Annals of the Diocese of Fredericton. London : Printed for the Society for Promoting Christian Knowledge, 1985.

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Diocesan Church Society of New Brunswick. Present needs of the diocese. [Fredericton, N.B. ? : s.n., 1994.

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South Bank religion : The Diocese of Southwark, 1959-1969. London : Hatcham, 2002.

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Peter, Evans. A place index to the visitation court books of the Archbishops of York : Chester Diocese, 1571-1694, Carlisle Diocese, 1590-1694. [York] : University of York, 1999.

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Abbott, E. Maurice. History of the diocese of Shrewsbury, 1850-1986. Shrewsbury] : [Diocese of Shrewsbury], 1987.

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Chapitres de livres sur le sujet "Church of England. Diocese of Calcutta"

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Barrie-Curien, Viviane. « The clergy in the diocese of London in the eighteenth century ». Dans The Church of England c.1689–c.1833, 86–109. Cambridge University Press, 1993. http://dx.doi.org/10.1017/cbo9780511560897.004.

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Burns, Arthur. « Bishop, Cathedral, and Diocese : Some Aspects of the Growth of Diocesan Consciousness ». Dans The Diocesan Revival in the Church of England c.1800–1870, 131–61. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198207849.003.0006.

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Smith, Mark. « 2 HENRY RYDER : A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF GLOUCESTER IN THE YEAR 1816 ». Dans Evangelicalism in the Church of England c.1790-c.1890, 51–108. Boydell and Brewer, 2004. http://dx.doi.org/10.1515/9781787441217-004.

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Foster, Doug. « Social Entrepreneurship : Exploring a Cultural Mode Amidst Others in the Church of England ». Dans Social Entrepreneurship, 181–202. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199283873.003.0010.

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Abstract This chapter explores social entrepreneurship via a particular conceptualization of cultural modes, through competition and/or conflict with alternatives so configured (MacIntyre 1985: 163), and in the context of a particular shared socio-economic space. The approach here is to suggest social entrepreneurship is distinctly ‘social ‘ and ‘entrepreneurial ‘, and not ‘profit ‘ or ‘professionalism ‘ orientated. This might otherwise seem unremarkable if it were not for the contrast with those that suggest, a potential profession of social entrepreneurship (e.g. Drayton 2002). The discussion begins, therefore, with the rationale for, and subsequent theorization of, four different cultural modes, and then selects a socio-economic space where understandings of cultural modes can be explored; that socio-economic space is a sampled element of a particular diocese of the Church of England which is charged, according to one account (Ecclestone 1988), with the ‘cure or care of souls ‘ of all within its community. The chapter concludes with an overview of how convincing this conceptual differentiation is and a view on the potential of the Church of England in the socially entrepreneurial arena.
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Hornsby-Smith, Michael P., John Fulton et Margaret Norris. « Research Design and Perspectives ». Dans The Politics of Spirituality, 1–26. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198277767.003.0001.

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Abstract This book is concerned with the ways in which the renewal of spiritualities are promoted and controlled within the Roman Catholic Church. It approaches the topic both historically and empirically. The empirical data have been drawn from a study, over more than five years from late 1988, of a specific renewal ‘process’, RENEW, in the Diocese of Downlands in England. RENEW is a diocesan wide, parish-based pastoral programme which was originally developed in the United States. It has been described as a ‘sponsored process of revitalization’ in mainstream Catholicism, sponsored, that is, by the diocesan bishop and his senior clerical advisers.
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Poos, L. R. « ‘God Have Mercy of Thy Soul, Wife of Ralph Rishton’ ». Dans Love, Hate, and the Law in Tudor England, 73—C3.T2. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865113.003.0003.

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Abstract Ralph Rishton first married in 1531, when he was 8 or 9 years old. After his first wife succumbed to mental illness and he returned from military service in wars with Scotland, he secured a forged certificate of annulment from church officials in order to marry another woman, whom he had gotten pregnant. The first part of this chapter reconstructs the narrative of this part of Ralph’s life, with an emphasis upon the ways in which witnesses in court depositions conveyed their observations and impressions of married life. The chapter then goes on to examine child marriage among the Lancashire gentry and yeomanry in the sixteenth century, based upon dozens of cases in the consistory court of the Diocese of Chester. Child marriage was a common experience, entwined with family strategies for alliance building and property acquisition, and cases subsequently initiated to annul such marriages on grounds of underage compulsion offer detailed insight into expectations surrounding marriage. Lancashire gentry also married much closer to home, geographically speaking, than their counterparts elsewhere in England. One result was a tightly knit propertied class, intensely local in outlook, who acted for each other in a wide range of legal capacities, especially in relation to their property.
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Cressy, David. « God’s Islands ». Dans England's Islands in a Sea of Troubles, 99–129. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198856603.003.0007.

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This chapter examines the religious culture and ecclesiastical arrangements of various island communities, showing how devotional activities and godly discipline were affected by politics and custom. The Isle of Wight was part of the Diocese of Winchester, with patterns of conformity and dissent similar to those of the mainland. Lundy was extra-parochial, and forgotten by the bishops of Exeter. The Scillies, too, belonged to the diocese of Exeter, but episcopal influence was almost invisible. The Isle of Man had its own bishop, but godly conformity was rarely attained. Religious radicals reached most islands in the decades of revolution, and lingered or revived in the later seventeenth century. The Channel Islands, as ever, were anomalous, having adopted a Presbyterian discipline under Elizabeth I. Jersey was brought into conformity with England’s prayer book and canons, at least officially, in the reign of James I, but Presbyterianism continued in Guernsey until the Restoration. Each island experienced conflicts in the later seventeenth century over worship, discipline, conformity, and dissent. The disputes of laity and clergy, deans and bailiffs, and governors and the godly formed an offshore drama against the continuing development of the national Church of England.
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Cunich, Peter. « Deaconesses in the South China Missions of the Church Missionary Society (CMS), 1922–1951 ». Dans Christian Women in Chinese Society, sous la direction de Wai Ching Angela Wong et Patricia P. K. Chiu, 85–106. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0005.

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The ancient Christian order of deaconess, reintroduced into the northern European churches from the 1830s, had grown to include nearly 60,000 women around the world by the 1950s. The Church of England set aside its first deaconess in 1862, but the potential benefits of deploying deaconesses in the southern China missions was not appreciated so quickly by the Church Missionary Society. The Fukien mission ordained the first six deaconesses for southern China in 1922, and another three were ordained in the Kwangsi-Hunan diocese in 1932, but these were all European women. Seven Chinese deaconesses were ultimately ordained in Fukien before 1942, but the only other mission field where the female diaconate rose to prominence was Hong Kong, where Florence Li Tim-oi’s ordination as a deaconess in 1941 led to her controversial ordination to the priesthood in 1944. This essay examines the slow growth of the deaconess movement in the CMS south China missions up to 1950 and evaluates the achievements of these women before the closure of China to Western missionaries. It also suggests some reasons why the widespread hopes that the female diaconate would provide an ‘enlarged sphere of service’ for women missionaries in south China ultimately proved elusive.
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Mottram, Stewart. « Spenser, the Dissolution of the Monasteries, and the Decline of the Preacher’s Plough ». Dans Ruin and Reformation in Spenser, Shakespeare, and Marvell, 24–53. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836384.003.0001.

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This chapter focuses on Spenser’s Shepheardes Calender (1579) and View of the Present State of Ireland (c.1598), showing how both use the language of medieval rural complaint to attack greed among the protestant owners of former monastic lands. Beginning with the Calender’s September eclogue, the chapter brings new evidence to bear on previous identifications of the shepherd, Diggon Davie, with the Elizabethan bishop of St David’s, Richard Davies, tracing the influence of Davies’s Funeral Sermon (1577) for Walter Devereux, first earl of Essex, into Diggon’s language in ‘September’. The language of medieval complaint had blamed unscrupulous abbots for enclosing ploughlands, but in his own writing, Richard Davies argues that post-dissolution landowners were having an even more detrimental impact on the religious life of rural Wales, not only refusing to free up former monastic lands for ploughing but also hindering the work of the ‘church-ploughing’ preacher, because refusing to pay preaching ministers a proper wage. The chapter shows how Spenser uses the pseudo-Chaucerian Plowman’s Tale to turn Davies’s local response to the situation in St David’s diocese into a general complaint against unscrupulous farmers of church livings across England and Wales. It concludes by exploring Spenser’s similar attitude in A View towards Adam Loftus and other protestant farmers of church livings in late Elizabethan Ireland, arguing that Spenser here evokes the ruins of churches and monasteries in order to return to his comments in The Shepheardes Calender on the greed of post-dissolution landowners and their neglect of the preacher’s plough.
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Grande, James. « ‘Innovation and Irregularity’ : Religion, Poetry and Song in the 1820s ». Dans Remediating the 1820s, 187–205. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474493277.003.0015.

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The 1820s was simultaneously an ‘age of doubt’ (as David Stewart has recently argued) and a period of fervent faith, a tension expressed in the relationship between poetry and song. In histories of music and religion in Britain, 1820 has been seen to mark the final acceptance of congregational hymn-singing by the Church of England, after a court case brought against Thomas Cotterill, a Sheffield curate, who had published a ‘Selection of Psalms and Hymns’ with the poet James Montgomery. The same year, another provincial clergyman, Reginald Heber, wrote to the bishop of London from his Shropshire parish, seeking approval for his own collection of hymns, which would eventually be published after Heber’s appointment as Bishop of Calcutta and death in India in 1826. I situate these collections of religious song alongside both the keepsakes and annuals of the 1820s and the new popularity of devotional poetry evident in the success of John Keble’s The Christian Year (1827). The chapter concludes with a reading of Wordsworth’s late ode ‘On the Power of Sound’ (1828-9) as a response to the elevated status of religious song in the 1820s.
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Actes de conférences sur le sujet "Church of England. Diocese of Calcutta"

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Daunt, Lisa Marie. « Tradition and Modern Ideas : Building Post-war Cathedrals in Queensland and Adjoining Territories ». Dans The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online : SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.

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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
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