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1
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.
2
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.
3
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.
4
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.
5
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.
6
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.
7
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.
8
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.
9
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.
10
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.
11
Jacob, W. M. « ‘In Love and Charity with your Neighbours …’ : Ecclesiastical Courts and Justices of the Peace in England in the Eighteenth Century ». Studies in Church History 40 (2004) : 205–17. http://dx.doi.org/10.1017/s0424208400002886.
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The aim of this paper is to account for the busyness of the ecclesiastical courts in England during the first half of the eighteenth century, and to suggest why, apart from matters of strictly ecclesiastical business, and defamation, matrimonial and probate causes, their business declined during the second half of the century.The ecclesiastical courts in the first part of the century were a popular part of the lowest level of judicial activity in England. That the churchwardens of St Mary’s Beverley paid the ringers 2s. 6d in 1721 for ringing when ‘the Spiritual Court Men came’ suggests the arrival of the consistory court to conduct business in a town was an occasion of note. Archdeacons’ and consistory courts show evidence of considerable activity in almost every diocese in which research has been undertaken about eighteenth-century church life. The diocese of Ely seems to be the exception, where the evidence for much activity in the courts peters out in 1704.
12
Hill, Mark. « The Faculty Jurisdiction Rules 2013 : Simpler Process, Equal Protection ». Ecclesiastical Law Journal 16, no 1 (13 décembre 2013) : 47–56. http://dx.doi.org/10.1017/s0956618x13000811.
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The faculty jurisdiction of the Church of England pre-dates planning law by several centuries. It is the means by which the diocesan bishop, through his chancellor and in his consistory court, ensures that the sacred buildings of the diocese and their contents are compliant with the canon law, doctrine and ecclesiology of the Church of England. During the latter part of the last century, the effective operation of the faculty jurisdiction contributed to the continuing exclusion of churches of the Church of England from the need for listed building control. The rationale is that the faculty jurisdiction provides a level of protection for the church's built heritage equivalent to local authority protection, but uniquely tailored for the sacred purpose of the buildings and the evolving needs of individual worshipping communities. A balance constantly needs to be struck which respects the rigour required of both ecclesiastical and secular authorities (with their competing but complementary demands), but is not so cumbersome that it deters and frustrates parishes and other interested persons and bodies from engaging with it.
13
Wiseman, David. « Notes from a Black and White Island, Personal Reflections on Dialogue and Black Lives Matter ». Journal of Dialogue Studies 8 (2020) : 190–94. http://dx.doi.org/10.55207/uzrl5024.
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During the first lockdown, the decision of the Diocese of Hereford to initiate discussions entitled, ‘Racial Justice and the Church’, as a response to the re-emergence of the Black Lives Matter movement was heartening. As a priest in the Church of England, who came to Craven Arms, a small agricultural town in the Hereford Diocese, after over thirty-six years’ stipendiary ministry in urban and inner-city ministry in diverse communities and congregations, it was encouraging to realise that less diverse communities were addressing the same issues. The third of these sessions was with Dr Joel Edwards and called for the creation of safe spaces where white people could be set free from ‘White liberal nervousness of getting things wrong’. I write as a white liberal with plenty of experience of getting things wrong. I write as a Christian involved in interfaith relations for many years and am aware that issues of intolerance and racism are encountered within and across different faiths, not least the long history of anti-Semitism within the Church. These comments and reflections on my personal journey explore a vision of a safe space.
14
Barrett, Philip. « Episcopal Visitation of Cathedrals in the Church of England ». Ecclesiastical Law Journal 8, no 38 (janvier 2006) : 266–88. http://dx.doi.org/10.1017/s0956618x00006438.
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In December 1994 the Revd Philip LS Barrett BD MA FRHistS FSA, Rector of Compton and Otterbourne in the Diocese of Winchester, successfully submitted a dissertation to the University of Wales College of Cardiff for the degree of LLM in Canon Law, entitled ‘Episcopal Visitation of Cathedrals in the Church of England’. Philip Barrett, best known for his magisterial study, Barchester: English Cathedral Life in the Nineteenth Century (SPCK1993), died in 1998. The subject matter of this dissertation is of enduring importance and interest to those engaged in the life and work of cathedrals, and the Editor invited Canon Peter Atkinson, Chancellor of Chichester Cathedral, to repare it for publication in this Journal, so that the author's work might receive a wider circulation, but at a manageable length. In 1999 a new Cathedrals Measure was enacted, following upon the recommendations of the Howe Commission, published in the report Heritage and Renewal (Church House Publishing 1994). The author was able to refer to the report, but not to the Measure, or to the revision of each set of cathedral Statutes consequent upon that Measure. While this limits the usefulness of the author's work as a point of reference for the present law of cathedral visitations, its value as an historical introduction remains.
15
Maynard, W. B. « The Response of the Church of England to Economic and Demographic Change : the Archdeaconry of Durham, 1800–1851 ». Journal of Ecclesiastical History 42, no 3 (juillet 1991) : 437–62. http://dx.doi.org/10.1017/s0022046900003389.
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The history of the Established Church from the 1740s to the 1830s is viewed as a period of inertia and complacency. Failure to respond to the exigencies of the economic and demographic revolutions resulted in the increasing weakness of the National Church when compared with extra-establishment religion. In the face of increasing pastoral responsibilities, the Church was slow to augment its existing accommodation, or to respond to the challenge of modifying the ancient parochial structure in the face of patron and incumbent interest, and increasing Nonconformist hostility. The resulting decline of the Church from its near monopoly position in 1800, to that of a minority Establishment by 1851, is well documented. Yet while the general pattern of Church extension is known, there have been few studies of the Anglican decline at the diocesan level. Of the twenty-seven dioceses in existence in 1800 one is of particular importance – the diocese of Durham, ‘where the Church was endowed with a splendour and a power unknown in monkish times and in Popish countries’. Here the Church possessed its greatest concentration of resources; here also it was to suffer its greatest reverses.
16
Louden, Lois M. R. « The Distribution of Church of England Schools in the Diocese of Blackburn 1869 – 1994 ». Journal of Educational Administration and History 31, no 1 (janvier 1999) : 47–60. http://dx.doi.org/10.1080/0022062990310104.
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Tong, Stephen. « An English Bishop Afloat in an Irish See : John Bale, Bishop of Ossory, 1552–3 ». Studies in Church History 54 (14 mai 2018) : 144–58. http://dx.doi.org/10.1017/stc.2017.9.
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The Reformation in Ireland has traditionally been seen as an unmitigated failure. This article contributes to current scholarship that is challenging this perception by conceiving the sixteenth-century Irish Church as part of the English Church. It does so by examining the episcopal career of John Bale, bishop of Ossory, County Kilkenny, 1552–3. Bale wrote an account of his Irish experience, known as theVocacyon, soon after fleeing his diocese upon the accession of Queen Mary to the English throne and the subsequent restoration of Roman Catholicism. The article considers Bale's episcopal career as an expression of the relationship between Church and state in mid-Tudor England and Ireland. It will be shown that ecclesiastical reform in Ireland was complemented by political subjugation, and vice versa. Having been appointed by Edward VI, Bale upheld the royal supremacy as justification for implementing ecclesiastical reform. The combination of preaching the gospel and enforcing the 1552 Prayer Book was, for Bale, the best method of evangelism. The double effect was to win converts and align the Irish Church with the English form of worship. Hence English reformers exploited the political dominance of England to export their evangelical faith into Ireland.
18
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, no 1 (janvier 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.
19
Engelhardt, Hanns. « The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia : A Model for Europe ? » Ecclesiastical Law Journal 16, no 3 (13 août 2014) : 340–50. http://dx.doi.org/10.1017/s0956618x14000544.
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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
20
Lockley, Philip. « Church Planting and the Parish in Durham Diocese, 1970–1990 : Church Growth Controversies in Recent Historical Perspective ». Journal of Anglican Studies 16, no 2 (20 mars 2018) : 103–27. http://dx.doi.org/10.1017/s1740355318000025.
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AbstractThis article unearths the forgotten history of the first modern church planting scheme in the Church of England: an attempt to restructure parish ministry in Chester-le-Street, near Durham, in the 1970s and 1980s. This story of rapid growth followed by decline, and of an evangelical church’s strained relations with their liberal bishop, David Jenkins, has pertinence for contemporary Anglican antagonisms over ‘fresh expressions’ and other church planting programmes. A culture of mistrust is arguably apparent both then and now, between liberals and conservatives in ecclesiology, even as the same line divides those of the reverse tendency in broader, doctrinal theology: conservatives from liberals. Developments, decisions and, indeed, debacles in the story of Chester-le-Street parish point to the urgent need for liberals and conservatives in Anglican ecclesiology and theology to overcome their mistrust of each other by recognizing the other as valuable for the mutual strengthening and renewal of the Church.
21
Podmore, Colin. « A Tale of Two Churches : The Ecclesiologies of The Episcopal Church and the Church of England Compared ». Ecclesiastical Law Journal 10, no 1 (3 décembre 2007) : 34–70. http://dx.doi.org/10.1017/s0956618x08000896.
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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.
22
Hill, Christopher. « Episcopal Lineage : A Theological Reflection on Blake v Associated Newspapers Ltd ». Ecclesiastical Law Journal 7, no 34 (janvier 2004) : 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
23
Avis, Paul. « Bishops in Communion ? The Unity of the Episcopate, the Unity of the Diocese and the Unity of the Church ». Ecclesiology 13, no 3 (23 septembre 2017) : 299–323. http://dx.doi.org/10.1163/17455316-01303003.
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This article addresses the current state of ecclesiological dissonance in the Church of England and analyses the theological and pastoral issues that are at stake. It tackles the two ecclesiological anomalies that now face the church and compromise its received polity. (a) The College of Bishops includes bishops who are unable to recognise the priestly and episcopal orders of their female colleagues and are unable to be in full sacramental communion with them. This situation raises the question of the ecclesial integrity of the College of Bishops: is there now a single College? (b) Some bishops are unable in conscience to recognise the priestly ordination of some clergy – male as well as female – within their diocese because these clergy are female or have been ordained by a female bishop. Is it possible for the bishop, in that situation, to exercise a full episcopal ministry in relation to those female clergy? The article goes on to explore, by means of the concepts of reception, economy and charity, whether a modus vivendi is possible that would enable the Church of England to live with these two anomalies with theological integrity.
24
Wolffe, John. « The Church of England in the Diocese of London : What does History have to Offer to the Present-Day Church ? » Studies in Church History 49 (2013) : 248–58. http://dx.doi.org/10.1017/s0424208400002175.
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On 21 February 1900 in St Paul’s Cathedral Bishop Mandell Creighton delivered his first, and what proved to be his last, visitation charge to the clergy of the diocese of London. He began by reflecting briefly on the particular challenges of his own position and of London itself, but quickly moved on to focus on current ecclesiastical controversies, especially the nature of holy communion and the practice of confession. Creighton had been a historian long before he became a bishop, and it was therefore natural that his response to contemporary issues should rapidly move into an insightful lecture on Reformation history. His analysis was both specific and general. For example, he pointed out that breakfast was not normally eaten in medieval and early modern societies and so congregations naturally came fasting to a late morning communion service. In changed social circumstances it would be inappropriate ‘to revive this custom as an absolute law’.
25
BIGGS, ELIZABETH. « Durham Cathedral and Cuthbert Tunstall : a Cathedral and its Bishop during the Reformation, 1530–1559 ». Journal of Ecclesiastical History 71, no 1 (8 mai 2019) : 59–76. http://dx.doi.org/10.1017/s0022046919000605.
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Cathedrals are usually thought to have had little role in the English Reformation and the reasons for their very survival in the new Church of England have been questioned. Instead of being an irrelevant and closed-off institution, Durham Cathedral was intellectually close to its Reformation-era bishop, the conservative Cuthbert Tunstall, and was involved in diocesan matters throughout his episcopate. Tunstall's evangelical successors also appreciated its potential for reform and the need to use its staff and resources. Cathedrals thus could be a tool to be used in the reformation of the diocese on both sides of the emerging confessional divide.
26
Dowson, Ruth. « ‘Biker Revs’ on Pilgrimage : Motorbiking Vicars Visiting Sacred Sites ». Religions 12, no 3 (25 février 2021) : 148. http://dx.doi.org/10.3390/rel12030148.
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In April 2014, a new Church of England diocese was instituted, combining three smaller dioceses covering a large area of Yorkshire. To mark the development of this new ‘mega-diocese’, a group of motorcycling vicars began to meet regularly and undertake ‘rides out’ across the diocese and further afield. This paper explores research undertaken with these motorbiking priests and their companions. The study followed an ethnographic approach, as the researcher is an ordained clergyperson embedded within the ‘Biker Revs’ community, though not a biker. The research comprised semi-structured interviews and informal conversations with the Biker Revs over several years. This research investigates the Biker Revs’ experiences and motivations for undertaking pilgrimages together, by motorbike. On these performative journeys, the Biker Revs initially visited sacred sites across the United Kingdom. As a basis for comparison, this paper utilizes Michalowski and Dubisch’s 2001 iconic ethnographic research on an American motorcycle pilgrimage, to analyze the group’s activities. The ordained bikers identified the group as a safe space for clergy, outside their parishes, whilst their spouses recognized the benefits of spending time with ‘others like me who understand the pressures of clergy life’. For some participants these pilgrimages provide a religious retreat, as together, they explore sacred landscapes and learn the stories of their holy destinations.
27
McGuigan, Neil. « Cuthbert’s relics and the origins of the diocese of Durham ». Anglo-Saxon England 48 (décembre 2019) : 121–62. http://dx.doi.org/10.1017/s0263675121000053.
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AbstractThe established view of the Viking-Age Northumbrian Church has never been substantiated with verifiably contemporary evidence but is an inheritance from one strand of ‘historical research’ produced in post-Conquest England. Originating c. 1100, the strand we have come to associate with Symeon of Durham places the relics and see of Cuthbert at Chester-le-Street from the 880s until a move to Durham in the 990s. By contrast, other guidance, including Viking-Age material, can be read to suggest that Cuthbert was at Norham on the river Tweed and did not come to Durham or even Wearside until after 1013. Further, our earliest guidance indicates that the four-see Northumbrian episcopate still lay intact until at least the time of Æthelstan (r. 924–39). The article ends by seeking to understand the origins of the diocese of Durham and its historical relationship with both Chester-le-Street and Norham in a later context than hitherto sought.
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O’Day, Rosemary. « A Bishop, A Patron, and some Preachers : A Problem of Presentation ». Studies in Church History. Subsidia 12 (1999) : 421–34. http://dx.doi.org/10.1017/s014304590000260x.
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The relations between bishops of the Church of England and lay patrons could be fraught and were certainly variable. Local circumstances and the general distribution of patronage within a given diocese combined with the personalities and concerns of the bishop and patrons involved to provide a distinctive environment for negotiation. It would be rash, therefore, to suggest that any case study of co-operation or conflict between a patron and a bishop could be typical. This said, such a case-study cannot but inform and stimulate because negotiation, amicable or otherwise, was essential for all parties wishing to exercise patronage. The co-operation between John Coke and Bishop Thomas Morton demonstrates not only the possibilities for concerted action in a given religious cause, but also the way in which the rules and regulations of the Church of England might be stretched and bent in that process. It indicates the importance for the Church of the web of connections which the bishops built up during their careers. It underlines the close interrelationship of the parochial ministry and the role of household chaplain in so many upper-gentry homes. It highlights the dependent relationship between the clerical client and his patron and the differing reactions of ministers to this situation.
29
Fedotov, S. P. « The role of metropolitan Anthony Surozhsky (Bloom) in building relations between the Russian orthodox church and the church of England in the XX century ». History : facts and symbols, no 4 (20 décembre 2023) : 144–55. http://dx.doi.org/10.24888/2410-4205-2023-37-4-144-155.
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Introduction. The article is devoted to the consideration of the role of the metropolitan Anthony Bloom of Sourozh in the development of relations between the Russian Orthodox Church and the Church of England. The personality of the metropolitan Anthony is connected with the formation of the Surozh diocese of the Russian Orthodox Church. In addition, Father Anthony assisted in the functioning of the Commonwealth of Saint Albania and Reverend Sergius, an Orthodox Anglican organization. The organization began its work in 1928. In this organization, Father Antony Bloom began his service in England in the role of spiritual director. Materials and Methods. Important sources for this article were the writings of Antony Bloom himself, where he describes the pages of his biography, tells about his work in England. In addition, information from publicist literature was also used. An important source was information from the website of the Foundation for the Spiritual Heritage of the Metropolitan Anthony Surozhsky. It contains memoirs of contemporaries and Bloom's own articles. It is also important to note the works of N.M. Zernov, a Russian emigrant, one of the initiators of the Commonwealth of St Albans and Reverend Sergius. N.M. Zernov invited Fr Anthony to England to conduct the work of the Commonwealth. N.M. Zernov together with his wife in the journal "Sobornost" left a series of his memoirs about the activities of the organization. In these memoirs there is a reference to the role of Antony Bloom in the development of relations between the Russian Orthodox Church and the Church of England in the 20th century. Results. The author concludes that Father Anthony Bloom conducted active missionary work among English society. This allowed to increase the number of Orthodox believers in England. During the period of Antony Bloom's ministry, new parishes of the Russian Orthodox Church were opened in Great Britain. Father Anthony assisted in the activities of the Commonwealth of St Albans and Reverend Sergius. Conclusion. In the twentieth century there were a number of events that affected the decline in co-operation between the ROC and the Church of England. However, thanks to individual representatives of the Russian emigration, the relationship between the ROC and the Church of England not only survived, but continued to develop with greater vigour. To a greater extent this result is due to the personality of Metropolitan Anthony Surozhsky Bloom. He conducted work with believers and was engaged in explaining the fundamentals of the Orthodox faith on radio and television. This great work contributed to the development of dialogue between the Orthodox and Anglicans. Anthony Bloom was a participant in important events in the history of the dialogue between Orthodox and Anglicans in the second half of the 20th century.
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Kevern, Peter, et David Primrose. « Changes in Measures of Dementia Awareness in UK Church Congregations Following a ‘Dementia-Friendly’ Intervention : A Pre–Post Cohort Study ». Religions 11, no 7 (7 juillet 2020) : 337. http://dx.doi.org/10.3390/rel11070337.
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Given their stability, their ability to influence public attitudes and capacity to mobilise human resources, it seems likely that many faith communities can have a significant impact on the wellbeing of people living with dementia (PLWD) and their carers, who may be dependent on the commitment of informal communities of support over months or years. This paper reports on a pre–post cohort study undertaken in an Anglican (Church of England) diocese in the UK. Representatives (N = 61) of 11 church communities completed the Dementia Awareness Scale immediately before and 12 months after an intervention to promote ‘Dementia-Friendly Church’ in their congregation. Results showed a robust improvement in scores on both the ‘Knowledge’ and ‘Comfort’ subscales, with the largest effect size in the latter. Within each subscale, improvements were evenly distributed across the individual items. These findings indicate that such an intervention is likely to significantly improve the environment for people living with dementia and their companions who are members of or engage with the Church community. They also suggest that a similar programme could be extended to other intentional communities, whether in faith-based organisations or societies with shared interests.
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Lee, Robert. « Class, Industrialization and the Church of England : The Case of the Durham Diocese in the Nineteenth Century ». Past & ; Present 191, no 1 (1 mai 2006) : 165–88. http://dx.doi.org/10.1093/pastj/gtj008.
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Beckett, John. « The Victorian Church of England in the Midlands : The Founding of the Diocese of Southwell, 1876–1884 ». Midland History 37, no 1 (mars 2012) : 63–83. http://dx.doi.org/10.1179/0047729x12z.0000000003.
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Roberts, Carol. « Is the rural Church different ? A comparison of historical membership statistics between an urban and a rural diocese in the Church of England ». Rural Theology 1, no 1 (janvier 2003) : 25–39. http://dx.doi.org/10.1179/rut_2003_1_1_003.
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Knight, Frances. « ‘A Church without Discipline is No Church at All’ : Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism ». Studies in Church History 43 (2007) : 399–418. http://dx.doi.org/10.1017/s0424208400003375.
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In the early years of the twenty-first century, ecclesiastical discipline in an Anglican context has been very much a hot topic. Internationally, there has been intense debate over the decision by the Episcopal Church in the United States of America to ordain Gene Robinson, a continent yet avowedly homosexual priest, as one of its bishops, and over the decision of the diocese of New Westminster in Canada to authorize liturgical services of blessing for same-sex couples. The Windsor Report of 2004 was commissioned in order to formulate a Communion-wide response to these developments,1 and although ‘discipline’ is a word which is very seldom in its pages, it is, in effect, a study of the disciplinary framework which its authors believe necessary in order for the Anglican Communion to hold together. At a local level, the Church of England’s clerical discipline procedures are being thoroughly overhauled, following the General Synod of the Church of England’s 1996 report on clergy discipline and the ecclesiastical courts. This paper seeks to explore the themes of discipline and diversity in both an international and an English context. It attempts to shed a little more light on how the Anglican Communion, particularly in the former British Empire, got itself into its current position, as a loosely-federated assembly of provincial synods, without a central framework for handling disciplinary matters. Secondly, it examines how the Church of England has handled discipline in relation to its clergy since the mid-nineteenth century.
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Poza Yagüe, Marta. « From Canterbury to the Duero—An Early Example of Becket’s Martyrdom Iconography in the Kingdom of Castile ». Arts 10, no 4 (26 octobre 2021) : 72. http://dx.doi.org/10.3390/arts10040072.
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The church of San Miguel of Almazán (Soria, Spain) houses a twelfth-century antependium ornamented with scenes of Thomas Becket’s martyrdom. Discovered during restoration works in 1936, its origin and its original location are unknown. The aim of this article is twofold—to frame its manufacture chronologically in light of recent research on late-Romanesque sculpture in Castile, and to use this information to discover who commissioned this work: The bishops of Sigüenza, whose diocese included Almazán? The canons of the monastery of Allende Duero built at the foot of Almazán’s town wall? Or, as has always been claimed, the Castilian Monarchs Alfonso VIII and Eleanor of England, who were the chief promoters of the Becket cult in their dominions? Whatever the answer, this relief is one of the earliest examples of Canterbury saint iconography in the Crown of Castile.
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Withycombe, Robert S. M. « Imperial Nexus and National Anglican Identity : The Australian 1911–12 Legal Nexus Opinions Revisited ». Journal of Anglican Studies 2, no 1 (juin 2004) : 62–80. http://dx.doi.org/10.1177/174035530400200107.
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ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
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Beattie, Cordelia. « Married Women's Wills : Probate, Property, and Piety in Later Medieval England ». Law and History Review 37, no 1 (février 2019) : 29–60. http://dx.doi.org/10.1017/s0738248018000652.
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This article responds to a debate about the clash between canon law and common law positions on whether married women in England could make wills and what freedoms they had in terms of bequeathing property. In particular, it revises the argument that wives largely ceased to make wills c.1450 by arguing that local customs should be given more attention. The article offers a detailed study of the surviving wills in the deanery of Wisbech 1465–77, its linked diocese of Ely 1449–1505, and the probate acta of the Archdeaconry of Buckingham 1483–97, in order to demonstrate that there was regional variation in the decline in married women's will-making. In particular, a focus on court books, which included visitation material alongside the enrolled wills and probate acta, enables more to be said about the kinds of married women who continued to make wills and their motivations. The article argues that in these areas, as well as a continued tendency for wives who had some land or buildings to make wills, married women who had close connections with men who acted as churchwardens or jurors in church courts were also more likely to have their wills proved, even when they had little to bequeath.
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Ambler, R. W. « ‘This Romish business’ - Ritual Innovation and Parish Life in Later Nineteenth-Century Lincolnshire ». Studies in Church History 35 (1999) : 384–95. http://dx.doi.org/10.1017/s0424208400014157.
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In February 1889 Edward King, Bishop of Lincoln, appeared before the court of the Archbishop of Canterbury charged with illegal practices in worship. The immediate occasion for these proceedings was the manner in which he celebrated Holy Communion at the Lincoln parish church of St Peter at Gowts on Sunday 4 December 1887. He was cited on six specific charges: the use of lighted candles on the altar; mixing water with the communion wine; adopting an eastward-facing position with his back to the congregation during the consecration; permitting the Agnus Dei to be sung after the consecration; making the sign of the cross at the absolution and benediction, and taking part in ablution by pouring water and wine into the chalice and paten after communion. Two Sundays later King had repeated some of these acts during a service at Lincoln Cathedral. As well as its intrinsic importance in defining the legality of the acts with which he was charged, the Bishop’s trial raised issues of considerable importance relating to the nature and exercise of authority within the Church of England and its relationship with the state. The acts for which King was tried had a further significance since the ways in which these and other innovations in worship were perceived, as well as the spirit in which they were ventured, also reflected the fundamental shifts which were taking place in the role of the Church of England at parish level in the second half of the nineteenth century. Their study in a local context such as Lincolnshire, part of King’s diocese, provides the opportunity to examine the relationship between changes in worship and developments in parish life in the period.
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Harper, Kenn. « Innovation and Inspiration ». section I 38, no 1 (30 septembre 2002) : 18–24. http://dx.doi.org/10.7202/003027ar.
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Abstract In the 1850's John Harden and E.A. Watkins, missionaries of the Church Missionary Society (CMS) to James Bay, began the work of adapting James Evan's Cree syllabic orthography to Inuktitut. Watkins' introduced the syllabic writing system to Inuit at Fort George and Little Whale River in 1855, and that same year Harden printed a small book of scripture verses in syllables on his press at Moose Factory. In 1865, at the request of CMS Secretary Henry Venn, Harden and Watkins met in conference in England and modified the syllabic system to allow a more precise rendering of both Inuktitut and Moose Cree. It remained for Edmund James Peck, who arrived in the diocese in 1876, to devote his attention to the translation of scripture into Inuktitut in Harden and Watkins' orthography. Only minor changes were made in the Inuktitut orthography until the major revision under the direction of the Inuit Cultural Institute in the 1970's.
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Arlow, Ruth. « Bishop's Council & ; Standing Committee of the Diocesan Synod of the Diocese of Bath and Wells v Church Commissioners for England ». Ecclesiastical Law Journal 16, no 3 (13 août 2014) : 396. http://dx.doi.org/10.1017/s0956618x14000829.
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Orme, Nicholas. « A Medieval Almshouse for the Clergy : Clyst Gabriel Hospital near Exeter ». Journal of Ecclesiastical History 39, no 1 (janvier 1988) : 1–15. http://dx.doi.org/10.1017/s002204690003904x.
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Walter Stapledon, bishop of Exeter 1308-26, treasurer of England and victim of the downfall of Edward 11, was a notable benefactor of the Church. As well as giving generously to the rebuilding of Exeter Cathedral (where he was buried in a splendid tomb beside the high altar), he founded or planned three institutions for the clergy of his diocese: a school foundation for a tutor and twelve pupils in the hospital of St John at Exeter; a college for a chaplain and twelve scholars at Oxford (now Exeter College); and a hospital for two chaplains and twelve infirm priests at Clyst Gabriel in Bishop's Clyst, four miles east of Exeter. Unlike the college, the hospital has long since disappeared, but its records survive in unusual profusion for such a small foundation. Not only do they reveal the constitutional and financial history of the house, they also preserve the names of many of its inmates, the dates of their entry and of their deaths or departures. Clyst Gabriel possesses, in effect, one of the oldest registers of patients in an English hospital, commencing as early as 1312.
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Ward, Sarah. « The restoration of the Church of England. Canterbury diocese and the archbishop's peculiars. Edited by Tom Reid. (Church of England Record Society, 27.) Pp. lxxiv + 186 incl. 4 figs. Woodbridge–Rochester, NY : Boydell Press, 2022. £70. 978 1 78327 688 2 ». Journal of Ecclesiastical History 75, no 1 (20 décembre 2023) : 188. http://dx.doi.org/10.1017/s0022046923001616.
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Young, Marisa. « From T.T. Reed’s Colonial Gentlemen to Trove : Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers ». ANZTLA EJournal, no 11 (19 avril 2015) : 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.
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T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this research work in religious history and educational history has been linked to the contribution of Protestant clergymen in educational administrations, either through leadership roles as headmasters or through participation in activities established by school boards or councils. Numerous Protestant ministers of religion developed high profile roles during the early growth of non-government as well as government-supported primary and secondary schools in colonial South Australia. This article will emphasise the ways that information searches using Trove can highlight forgotten aspects of educational activities undertaken by clergymen. It will focus on the activities of three ministers from the Church of England who combined their parish duties in the Diocese of Adelaide with attempts to run schools funded by private fees. Their willingness to undertake teaching work in this way thrust them into the secular world of an emerging Australian education market, where promotional activity through continuous newspaper advertising was part of the evolution of early models of educational entrepreneurship. These clergymen faced considerable competition from private venture schools as well as government-supported schools in the colonial capital. This article will also highlight gender issues associated with their promotional activities, as each minister used different definitions of gender in order to build supportive social networks for their schools and attract attention to their teaching activities.
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GOLDIE, MARK. « VOLUNTARY ANGLICANS Restoration, reformation, and reform, 1660–1828 : archbishops of Canterbury and their diocese. By Jeremy Gregory. Oxford : Oxford University Press, 2000. Pp. 355. ISBN 0-19-820830-8. £45.00. The church in an age of danger : parsons and parishioners, 1660–1740. By Donald A. Spaeth. Cambridge : Cambridge University Press, 2000. Pp. 279. ISBN 0-521-35313-0. £40.00. The Quakers in English society, 1655–1725. By Adrian Davies. Oxford : Oxford University Press, 2000. Pp. 262. ISBN 0-19-8280820-0. £40.00. Hawksmoor's London churches : architecture and theology. By Pierre de la Ruffinière du Prey. Chicago : University of Chicago Press, 2000. Pp. 179. ISBN 0-226-17301-1. £26.50 (hb) ; 2003. ISBN 0-226-17303-8. £17.50 (pb). The national church in local perspective : the Church of England and the regions, 1660–1800. Edited by Jeremy Gregory and Jeffrey S. Chamberlain. Woodbridge, Suffolk : Boydell Press, 2003. Pp. 315. ISBN 0-85115-897-8. £50.00. » Historical Journal 46, no 4 (décembre 2003) : 977–90. http://dx.doi.org/10.1017/s0018246x03003388.
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The historiography of the eighteenth-century Church of England remains peculiarly preoccupied with vindicating that institution from the condemnation heaped upon it by Anglo-Catholics and Evangelicals in the nineteenth century. The chapters of Jeremy Gregory's Restoration, reformation, and reform characteristically begin with quotations from Victorians on the somnolence and negligence of the Hanoverian Establishment. The starting point is, as it were, a Hogarth cartoon of a corpulent curate and a snoozing congregation. In part this preoccupation is indicative of how little has been done on the subject since the Victorians. Norman Sykes, writing between the 1930s and 1950s, remains an almost solitary beacon for the church's institutional history, though much of his work was biographical, dwelling on clerical high politics rather than on the social fabric of the church in the parishes. About the Hanoverian parish we know little, and probably care less, because without Reformation or Revolution – or nuns or witches – there is little to move the secular-minded to take an interest. It would not, of course, be true to say that nothing has recently been done. There has been something in the field of intellectual history. One thinks of Brian Young's fine Religion and enlightenment in eighteenth-century Britain (1998), a filling out of John Pocock's sketch of an English ‘clerical Enlightenment’ – though most intellectual history of that era prefers the wilder shores of deism, freethinking, and the radical assault on priestcraft. There have been valuable probings of the early eighteenth-century politics of religion (the Sacheverell affair, the charity school movement, the Societies for the Reformation of Manners) and of the late Hanoverian roots of nineteenth-century high churchmanship.
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Høirup, Henning. « Omkring Grundtvig-Selskabets tilblivelse ». Grundtvig-Studier 39, no 1 (1 janvier 1987) : 45–54. http://dx.doi.org/10.7146/grs.v39i1.15983.
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How the Grundtvig Society was foundedA paper read by Henning Høirup to the Annual Conference of the GS on 15th January 1988This paper was given close to the fortieth anniversary of the date when the GS made itself known to the public with a press notice announcing its foundation at a meeting, held at Vartov on 13th January 1948 when the Society was formally constituted. The notice includes the names of the fifteen founder members. The reason why the GS has nevertheless insisted on 8th September 1947 as the date of its foundation is given by Bishop Høirup in this paper. The latter date is the correct one, and the place where the GS was founded is the episcopal residence at Ribe, but the six founders (who had come together at a meeting of Grundtvig scholars) agreed to widen the circle so as to include nine co-founders who were present at the meeting on 13th January 1948.Concurring with Albeck Høirup maintains that the renewed interest in Grundtvig began in the Thirties when the literary historian Georg Christensen had completed Svend Grundtvig’s edition of his father’s Poetiske Skrifter, which had come to a standstill after the Editor’s death in 1889. Approximately at the same time the Haandbog i N. F. S. Grundtvig’s Skrifier by Ernst J. Borup and Fr. Schrøder was published. It was also the time of appearance of Edvard Lehmann’s book on Grundtvig in Swedish with a Danish version following later on. All this occured about ten years earlier than the so-called Grundtvig Renaissance launched by Hal Kochs university lectures on Grundtvig in 1940.However, to Høirup the most important event in the Thirties was the appearance of the eleventh edition of the song-book of the folk high school with the scores for tunes by Carl Nielsen, Thomas Laub and Thorvald Aagaard, which gave new life to Grundtvig’s songs and hymns. Høirup’s pastor colleague of the adjacent parish in Funen, Kaj Thaning at Asperup, had started a card index on main concepts in Grundtvig’s work, and the two clerics got permission to take out Grundtvig mss. on loan pledging that they would keep the invaluable fascicles in the fire-proof safes of their vicarages. Bishop Hans .llgaard of Odense supported research on Grundtvig’s theology as when he convened a working synod of his diocese in 1946, where both Thaning and H.irup presented results of the research projects that led to their doctoral dissertations. At the Royal Library in Copenhagen Høirup met other Grundtvig scholars, Steen Johansen, William Michelsen and Helge Toldberg. In September 1947 those three and Høirup came to Ribe to meet Bishop C. I. Scharling and Villiam Grønbæk, the Diocesan Dean, both known as “High Church” men. But all misgivings about them were soon laid aside. Scharling was able to present his book on “Grundtvig and Romanticism”, that appeared in the same year. At this meeting the idea to set up a society for the advancement of cooperation in research and in the editing of documentary scholarly editions of Grundtvig’s writings was discussed along with a proposal from Bishop Øllgaard that a future yearbook be called Grundtvig-Studier. On the following day, Grundtvig’s birthday, regulations were drafted, just as it was agreed to widen the circle so as to include Bishop Øllgaard and Professor Poul Andersen and Hal Koch, as well as the literary historians Gustav Albeck, Georg Christensen and Magnus Stevns. Helge Toldberg was appointed Secretary and Høirup himself Editor of Grundtvig-Studier. The meeting at Ribe was not convened with the foundation of the GS as its aim. The resolve tofound it grew out of a feeling of the value that working together would entail. The proposed co-founders were all in favour and were joined by Pastor Balslev of Vartov. At the meeting at Vartov, where the Society was constituted, Bishop Scharling was elected President. When he died in 1951, Ernst J. Borup, the Warden of Vartov, rightly said that thanks to Scharling the Society “had been taken beyond the limitations of the partisan dominance to which it might otherwise have been confined.” The circle of co-founders were further augmented with Kaj Thaning and Holger Kjær, a folk high school teacher. An invitation to membership was issued, and at the first annual conference in 1948 the membership stood at 333. At the conference Magnus Stevns lectured on “The Kingo Hymn and Grundtvig”, though he was already hampered by the disease that was to bring him to his grave shortly afterwards.After some remarks about the activities of the Society over the past forty years Høirup pointed out that new scholars constantly have come forward including undergraduates, as those who wrote most of the chapters in the book “For the Sake of Continuity” (1977), which was published as a double-volume of Grundtvig Studier.The 1988 volume of Grundtvig Studier opens with an obituary on P. G. Lindhardt. He was a professor of ecclesiastical history in the University of Aarhus and a member of the Committee of the GS from 1956. He is the author of a biography of Grundtvig in English and contributed an article “Some Light Thrown on Grundtvig’s Trip to England in 1843” to Kirkehistoriske Samlinger 1972. He made an edition of Grundtvig’s sermons 1854-56 with a commentary (1974-1977). His monumental scholarly work was chiefly concerned with the rise of the revivalist movements in the 19th century. The obituarist is J. H . Schjørring, D.D ., who was elected a member of the Commitee of the GS in 1988.The Grundtvig Manuscript .Fragen aus Dänemark an die Universitäten Deutscher Zunge., an unpublished fragment lodged in the Grundtvig Archives of the Royal Library in Copenhagen (fasc. 168), dates from the period 1816-1820. It contains an appeal to the professors of German universities that they offer themselves to the German princes as intermediaries between these and their subjects in setting up constitutional rules of government after the Vienna Conference 1815-1816. As the situation changed, when the writer August von Kotzebue was murdered on 23. March 1819, the manuscript was probably written shortly before this date.
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Boakes, Norman. « Gospel and Order in the Rule of St Benedict ». Ecclesiastical Law Journal, 4 février 2019, 1–8. http://dx.doi.org/10.1017/s0956618x18000935.
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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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Gobbett, Brian. « The Response of the Church of England to Economic and Demographic Change : the Diocese of Chester, 1818-1851 ». Past Imperfect 3 (20 février 2008). http://dx.doi.org/10.21971/p7v88v.
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The first decades of the nineteenth century saw dramatic population growth and urbanization in England. Nowhere was this more so than in the diocese of Chester. In response to this changing demographic pattern, the Church of England made substantial administrative changes and was energetic in securing financial aid. Nevertheless, massive population growth, the traditional poverty and uneven revenue of Chester clergy, and an ineffective parochial system prevented the Church of England from adequately providing for the spiritual care of its parishioners.
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Willson, Robert. « Bishop Broughton and his Colonial Visitation in 1845 ». Journal of Anglican Studies, 2 mars 2022, 1–16. http://dx.doi.org/10.1017/s1740355322000079.
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Abstract This article examines an account by William Grant Broughton, describing a journey made in 1845 to the south of his Diocese of Australia. It was published by English supporters, describing the impossibly large area of his responsibility and pleading for a subdivision of his diocese. Broughton wanted to overcome ignorance of Australia, to thank his supporters for money and manpower, and to demonstrate that his work as a bishop was not just a state appointed official, but as a spiritual Father-in-God in apostolic succession from Christ. Broughton was inspired by the Oxford Movement. Broughton met influential colonists and inspired support in his vision of church buildings where the Gospel might be preached and the sacraments of the Church of England celebrated with a dignity to inspire and attract the flock. Broughton knew the 1836 decision of the Government to give state aid to all major Christian denominations undermined the claim of the Church of England to have inherited established legal status the church enjoyed in England. Broughton’s heroic efforts form an inspiring Anglican heritage. The article concludes that by the time of his death in 1853 his church was but one denomination in a spiritually plural, and secular, society.
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Francis, Leslie J., et Greg Smith. « Reading and proclaiming the Advent call of John the Baptist : An empirical enquiry employing the SIFT method ». HTS Teologiese Studies / Theological Studies 70, no 1 (20 février 2014). http://dx.doi.org/10.4102/hts.v70i1.2718.
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Drawing on Jungian psychological type theory, the SIFT method of biblical hermeneutics and liturgical preaching suggests that the reading and proclaiming of scripture reflects the psychological type preferences of the reader and preacher. This thesis is examined among a sample of clergy (training incumbents and curates) serving in the one Diocese of the Church of England (N = 22). After completing the Myers-Briggs Type Indicator, the clergy worked in groups (designed to cluster individuals who shared similar psychological type characteristics) to reflect on and to discuss the Advent call of John the Baptist. The Marcan account was chosen for the exercise exploring the perceiving functions (sensing and intuition) in light of its rich narrative. The Lucan account was chosen for the exercise exploring the judging functions (thinking and feeling) in light of the challenges offered by the passage. In accordance with the theory, the data confirmed characteristic differences between the approaches of sensing types and intuitive types, and between the approaches of thinking types and feeling types.
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Bass, Ian L. « COMMEMORATING CANTILUPE : THE ICONOGRAPHY OF ENGLAND’S SECOND ST THOMAS ». Antiquaries Journal, 11 octobre 2023, 1–23. http://dx.doi.org/10.1017/s0003581523000331.
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2020 saw the celebration of significant anniversaries connected with several medieval English saints, led most notably by the triple anniversary of the birth (1120), death (1170) and translation (1220) of St Thomas Becket, archbishop of Canterbury (1162–70, canonised 1173). This offered scholars an occasion to review and revisit important aspects of the documentary sources and material culture relating to the saints’ cults in England and across Europe. The celebrations of St Thomas Becket also coincided with the 700th anniversary of the canonisation of St Thomas de Cantilupe, bishop of Hereford (1275–82, canonised 1320). Renewed scholarly interest in Cantilupe’s posthumous cult has particularly offered insights into daily life and devotion in late thirteenth- and early fourteenth-century England and Wales. Likewise, it has recently been demonstrated that, in the wake of the Cantilupe cult at Hereford Cathedral, a period of intense church building occurred throughout the diocese. This paper is the first to assemble and publish a comprehensive catalogue of all known lost and surviving iconographical images of Cantilupe from the Middle Ages. More significantly, keeping the 2020 celebrations of both the Becket and Cantilupe cults in mind, this paper is the first to bring attention to all the examples of medieval iconography that associate England’s two Thomases, demonstrating how Becket was utilised as a model of sanctity par excellence with Cantilupe presented as a ‘second Becket’.