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Libri sul tema "Church of England. Diocese of New Zealand"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 31 luglio 2024

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1

Ruth, Frappell, a cura di. Anglicans in the antipodes: An indexed calendar of the papers and correspondence of the Archbishops of Canterbury, 1788-1961, relating to Australia, New Zealand, and the Pacific. Westport, Conn: Greenwood Press, 1999.

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2

Augustus, Selwyn George. New Zealand. Cambridge: Cambridge University Press, 2010.

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3

1927-, Brown Colin, Peters Marie 1935- e Teal F. Jane 1953-, a cura di. Shaping a colonial church: Bishop Harper and the Anglican Diocese of Christchurch, 1856-1890. Christchurch, N.Z: Canterbury University Press, 2006.

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4

Catholic Church. Diocese of Dunedin (N.Z.). Otago/Southland New Zealand, Diocese of Dunedin, Roman Catholic marriages: Index to grooms and brides, 1855-1920. Dunedin, N.Z: E.J. Leckie, 1991.

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5

Davies, Peter Nicholas. Alien rites?: A consideration of contemporary English as a medium for worship in the authorised liturgy of the Church of England and the Anglican Church of Aotearoa, New Zealand and Polynesia. Birmingham: University of Birmingham, 2002.

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6

1777-1850, Inglis John, a cura di. A charge delivered to the clergy of his diocese by John, Lord Bishop of Nova Scotia: At Halifax in August, 1829; at Bermudas, in May, 1830; and at Fredericton, New Brunswick in August 1830. London: Printed for C.J.G. & F. Rivington and Henry Wix, 1985.

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7

Yarwood, A. T. Samuel Marsden: The great survivor. Carlton, Vic., Australia: Melbourne University Press, 1996.

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8

1804-1892, Medley John, a cura di. The duty of all classes of churchmen to contribute to an endowment fund for the diocese: A charge delivered to the clergy assembled in the Cathedral Church, September 3, 1862, and respectfully dedicated to them, and to all the laity of the Church of England in the province of New Brunswick. [Saint John, N.B.?: s.n.], 1985.

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9

(Compiler), Ruth Frappell, Leighton Frappell (Compiler), Robert Withycombe (Editor) e Raymond Nobbs (Editor), a cura di. Anglicans in the Antipodes: An Indexed Calendar to the Papers and Correspondence of the Archbishops of Canterbury, 1788-1961, Relating to Australia, New Zealand, and the Pacific (Bibliographies and Indexes in Religious Studies). Greenwood Press, 1999.

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10

Living legacy: A history of the Anglican diocese of Auckland. Auckland [N.Z.]: Anglican Diocese of Auckland, 2011.

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11

Te Rongopai 1814 'Takoto te pai!': Bicentenary Reflections on Christian Beginnings and Developments in Aotearoa New Zealand. Meadowbank, Auckland: General Synod Office, "Tuia", of the Anglican Church in Aotearoa New Zealand and Polynesia, 2014.

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12

Hebb, Ross N. The Church of England in Loyalist New Brunswick, 1783-1825. Fairleigh Dickinson University Press, 2004.

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13

Whare Karakia Mori Church Building Decoration Ritual In Aotearoa New Zealand 18341863. Auckland University Press, 2010.

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14

Constitution, canons and rules of order. [North Vancouver, B.C.?: s.n.], 1997.

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15

(Editor), Peter Wyatt, e Robert Stanes (Introduction), a cura di. The Uffculme Wills and Inventories 16th to 18th Centuries (Devon & Cornwall Record Society New S.). Devon & Cornwall Record Society, 1997.

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16

Hardwick, Joseph. Australia and New Zealand. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0013.

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Abstract (sommario):

The Church of England was present at the founding of European Australia. Richard Johnson, an Evangelical chaplain, accompanied the First Fleet in 1788, and one of his successors, Samuel Marsden, would help establish an Anglican mission in New Zealand in the 1810s. Chaplains were not the only vectors through which the Anglican faith was exported to Australasia. Convicts and free migrants carried their own understandings of Anglicanism overseas, and prayer books and other religious literature arrived in the colonies through a range of official and unofficial channels. This chapter shows how the early colonial Church of England cannot be considered as a monolithic institution: convicts, emancipated felons, free settlers, colonial officials, clergy, and indigenous communities all held different views on what a colonial Church should look like, and what its role and purpose should be. The tensions between these contested understandings of colonial Anglicanism are examined in this chapter.

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17

The World, The Flesh and the Devil: The Life and Opinions of Samuel Marsden in England and the Antipodes, 1765-1838. Auckland University Press, 2017.

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18

Published correspondence and papers called forth by a canvass among a section of the clergy of the diocese of Toronto: Having in view the recommendation of the venerable the Archdeacon of York, in said diocese, as the incumbent of the proposed new Bishopric of Kingston, Canada West. [S.l: s.n.], 1985.

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19

A driven man: Missionary Thomas Samuel Grace 1815-1879 : his life and letters. Wellington, N.Z: Ngaio Press, 2004.

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20

Kaye, Bruce. Anglicanism in Australia: A History. Melbourne University Publishing, 2002.

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21

Foster, Douglas A. Restorationists and New Movements in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0012.

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Abstract (sommario):

By the end of the nineteenth century, Dissent had gained a global presence, with churches from the Dissenting traditions scattered across the British Empire and beyond. This chapter traces the spread of Dissenting denominations during this period, through the establishment of both settler churches and indigenous Christian communities. In the settler colonies of Australia, New Zealand, and the Cape Colony, colonists formed churches that identified with and often kept formal ties with the British Dissenting denominations. The particular conditions of colonial society, especially the relatively weak place of the Church of England, meant that many of the Dissenting denominations thrived. At the same time, these conditions forced Dissenting churches to adapt and take on new characteristics unique to their colonial context. Settler churches in the Dissenting tradition were part of a society that dispossessed indigenous peoples and some members of these churches engaged in humanitarian and missionary work among indigenous communities. By the end of the century, many colonial Dissenting churches had also begun their own missionary ventures overseas. Beyond the settler colonies, Dissenting traditions spread during the nineteenth century through the efforts of missionaries, both indigenous and non-indigenous. Examples from Dissenting churches in the Pacific and southern and western Africa show how indigenous Christian communities developed their own identities, sometimes in tension with or opposition to the traditions from which they had emerged, such as Ethiopianism. Around the world, the nineteenth century saw the formation of new churches within the Dissenting traditions that would give rise, in the twentieth century, to the truly global expansion of Dissent.

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22

Soileau, Jeanne Pitre. What the Children Said. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496835734.001.0001.

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Abstract (sommario):

Jeanne Pitre Soileau vividly presents children’s voices in What the Children Said: Child Lore of South Louisiana. Including over six hundred handclaps, chants, jokes, jump-rope rhymes, cheers, taunts, and teases, this book takes the reader through a fifty-year history of child speech as it has influenced children’s lives. What the Children Said affirms that children's play in south Louisiana is acquired along a network of summer camps, schoolyards, church gatherings, and sleepovers with friends. When children travel, they obtain new games and rhymes and bring them home. The volume also reveals, in the words of the children themselves, how young people deal with racism and sexism. The children argue and outshout one another, policing their own conversations, stating their own prejudices, and vying with one another for dominion. The first transcript in the book tracks a conversation among three related boys and shows that racism is part of the family interchange. Among second-grade boys and girls at a Catholic school, another transcript presents numerous examples in which boys use insults to dominate a conversation with girls, and girls use giggles and sly comebacks to counter this aggression. Though collected in the areas of New Orleans, Baton Rouge, and Lafayette, Louisiana, this volume shows how south Louisiana child lore is connected to other English-speaking places: England, Scotland, Ireland, Australia, and New Zealand, as well as the rest of the United States.

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