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Libri sul tema "Church of England in British America"

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Autore: Grafiati
Pubblicato: 25 luglio 2024
Ultima modifica: 31 luglio 2024

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1

Hills, George. A tour in British Columbia. London: [s.n.], 1987.

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2

Birmingham, University of, e Adam Matthew Publications, a cura di. Church Missionary Society archive: Section V : Missions to the Americas : Parts 1-4 : a listing and guide. Marlborough, Eng: Adam Matthew Publications, 1999.

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3

Christophers, Brett. Positioning the missionary: John Booth Good and the confluence of cultures in nineteenth-century British Columbia. Vancouver: UBC Press, 1998.

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4

Assembly, Canada Legislature Legislative. Bill: An act to amend the act incorporating the British American Manufacturing Company. Quebec: Thompson, Hunter, 2003.

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5

Assembly, Canada Legislature Legislative. Bill: An act for incorporating and granting certain powers to the British American Investment Company. Quebec: Thompson, 2003.

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6

Hofman, May. Latin music in British sources, c1485-c1610. London: Published for the British Academy, 1987.

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7

Brearley, Margaret F. The Anglican Church, Jews and British multiculturalism. Jerusalem: Vidal Sassoon International Center for the Study of Antisemitism, The Hebrew University of Jerusalem, 2007.

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8

Scruton, Roger. Our church: A personal history of the Church of England. London: Atlantic Books, 2012.

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9

Bates, Stewart. Address to the reformed Presbyterians and other Christians in British America. [Edinburgh?: s.n., 1985.

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10

Judge, Harry George. Faith-based schools and the state: Catholics in America, France and England. Wallingford: Symposium Books, 2001.

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11

Kaminkow, Jack. A list of emigrants from England to America, 1718-1759. 4a ed. Baltimore, Md: Genealogical Pub. Co., 1988.

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12

Wilson, Ruth M. Anglican chant and chanting in England, Scotland, and America, 1660 to 1820. Oxford: Clarendon Press, 1996.

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13

Bibbins, Ruthella Bernard (Mory). How Methodism came: The beginnings of Methodism in England and America. 2a ed. Baltimore, Md: Strawbridge Shrine Assn., 1987.

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14

Wilson, Ruth Mack. Anglican chant and chanting in England, Scotland, and America, 1660-1820. Oxford: Clarendon Press, 1996.

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15

John, Beckwith. Psalmody in British North America: Humbert, Daulé, Jenkins, Burnham. Toronto, Ont: Distributed by Institute for Canadian Music, 2002.

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16

Rawlyk, George A. The Canada fire: Radical Evangelicalism in British North America : 1775-1812. Kingston: McGill-Queen's University Press, 1994.

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17

Religious Tract Society (Great Britain), a cura di. Missionary records: North America. London: Religious Tract Society, 1986.

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18

Richard, Symonds. Alternative saints: The post-Reformation British people commemorated by the Church of England. New York: St. Martin's Press, 1988.

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19

Moorman, John R. H. A history of the Church in England. 3a ed. Harrisburg, PA: Morehouse Pub., 1994.

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20

Escamilla, Jose. Protestant England and Catholic Spain: Two nations molded by religion, and their impact on America. Bloomington, IN: West Bow Press, 2011.

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21

Wesleyan Methodist Church in Canada. The doctrines and discipline of the Wesleyan Methodist Church in British North America. [Toronto?: s.n.], 1985.

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22

Presbyterian Church of Canada in Connection with the Church of Scotland., a cura di. To the members of the established Church of Scotland in British North America. [S.l: s.n., 1985.

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23

University of Cambridge. North Atlantic Missiology Project, a cura di. Anglican missionaries and print culture in nineteenth century British Columbia. Cambridge: North Atlantic Missiology Project, 1998.

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24

1936-, Andrews James Robertson, a cura di. Rhetoric, religion, and the roots of identity in British colonial America. East Lansing, Mich: Michigan State University Press, 2007.

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25

Burnet, Alastair. America, 1843-1993: 150 years of reporting the American connection. London: Economist Books, 1993.

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26

Småberg, Maria. Ambivalent friendship: Anglican conflict handling and education for peace in Jerusalem 1920-1948. Lund, Sweden: Lund University, Dept. of History, 2005.

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27

Småberg, Maria. Ambivalent friendship: Anglican conflict handling and education for peace in Jerusalem 1920-1948. Lund: Lund University, 2006.

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28

Ackroyd, Peter. Milton in America. London: Vintage, 1997.

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29

Ackroyd, Peter. Milton in America. London: Sinclair-Stevenson, 1996.

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30

Ackroyd, Peter. Milton in America. New York: Nan A. Talese, 1997.

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31

Cook, Don. The long fuse: England and America, 1760-1785 : a British perspective on the American Revolution. New York: Atlantic Monthly Press, 1995.

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32

Revolution, Religion, and National Identity: Imperial Anglicanism in British North America, 1745-1795. Fairleigh Dickinson University Press, 2000.

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33

Beasley, Nicholas M. Christian Ritual and the Creation of British Slave Societies, 1650-1780. University of Georgia Press, 2010.

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34

Christian ritual and the creation of British slave societies, 1650-1780. Athens: University of Georgia Press, 2009.

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35

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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36

Akins, Thomas B. 1809-1891. Sketch of the Rise and Progress of the Church of England in the British North American Provinces [microform]. Creative Media Partners, LLC, 2021.

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37

Akins, Thomas B. 1809-1891. Sketch of the Rise and Progress of the Church of England in the British North American Provinces [microform]. Creative Media Partners, LLC, 2021.

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38

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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Abstract (sommario):
John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.
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39

Akins, Thomas B. A Sketch of the Rise and Progress of the Church of England in the British North American Provinces (Classic Reprint). Forgotten Books, 2018.

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40

Levack, Brian P. Distrust of Institutions in Early Modern Britain and America. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192847409.001.0001.

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Abstract (sommario):
During the sixteenth, seventeenth, and eighteenth centuries an increasingly literate and politically conscious public in England expressed growing distrust of national political, legal, financial, commercial, and ecclesiastical institutions. The increasing size and complexity of those institutions, the lack of personal knowledge of the officials who ran or controlled them, and their periodic abuses of power fed a rising chorus of distrust, for which the philosopher John Locke provided theoretical support in his Two Treatises of Government (1689). Distrust of government resulted in two revolutions in seventeenth-century England and the revolution of thirteen North American colonies against British rule in the 1770s.The corruption of justice and conflicts between the judiciary and juries in the seventeenth century contributed to lack of confidence in law courts and the judiciary, while the unfairness of treason trials led to the reform of treason law in Britain and the United States. Distrust of the Bank of England, the stock market, and large trading corporations resulted from the largest financial scandal in British history in 1720, while the system of taxation involved a loss of trust in government in England and America. Anticlericalism lay at the core of widespread Puritan distrust of the Church of England in the 1630s and 1640s, and the persecution of dissenters after the Restoration raised ecclesiastical distrust to unprecedented levels. After subsiding significantly in the late nineteenth and early twentieth centuries, distrust of public institutions in Britain and the United States began to mount again in the 1970s, reaching a peak in the first two decades of the twenty-first century.
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41

A proposal to establish a missionary college on the north-west coast of British America: In a letter to the Right Honourable William Ewart Gladstone, M.P., etc., etc., etc., from the Reverend Charles Grenfell Nicolay .. London: Saunders and Stanford, 1992.

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42

Rivers, Isabel. North American Connexions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198269960.003.0008.

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Abstract (sommario):
This chapter begins by illustrating the importance of the transatlantic trade in religious books, the relations between English, Scottish, and North American readers, correspondents, and book donors, and the British interest in the New England revivals. The main focus is the editing, publishing, and interpreting in England and Scotland of the Americans Jonathan Edwards and David Brainerd. Editions and abridgements were made by Isaac Watts, John Guyse, Joseph Williams, John Erskine, William Gordon, John Wesley, John Styles, Josiah Pratt, and James Montgomery. The theological and other differences between the rival editions are clearly set out, and their reception by Methodists, Congregationalists, Baptists, Scottish Presbyterians, and Church of England evangelicals is explored.
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43

Trollope, Anthony. The American Senator. A cura di John Halperin. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537631.001.0001.

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Abstract (sommario):
Arabella Trefoil, the beautiful anti-heroine of The American Senator, was described by Trollope one of the ‘women who run down husbands’. Her actions are seen through the eyes of The American senator of the title, Elias Gotobed, who sits in the US Senate for the fictional state of Mikewa. The guest of John Morton (Arabella’s betrothed), Senator Gotobed learns about the English over one winter in England. He witnesses intrigue and romance (as Arabella stalks the rich but elusive Lord Rufford), and English country life in all aspects from the richest of peers and the poorest of farmers. Through his often-tactless remarks in conversation, through his letters to a friend in America, and through a lecture in London titled “The Irrationality of Englishmen”, he comments on British justice and government, the Church of England, and other aspects of English life.
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44

Porterfield, Amanda. “The Hearty Hand of Friendship”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199372652.003.0004.

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Abstract (sommario):
Innovations in church organization and commercial enterprise developed together in seventeenth-century New England as leaders established congregational systems of governance and merchants exploited loopholes in British regulation to dominate intercolonial trade. A century later, new appeals to consumers of both material and spiritual goods invigorated colonial towns and challenged conservative colonial institutions. Meanwhile, slavery grew to stimulate trade but also to create problems for institutions that relied on corporate spirit and its demand for willing cooperation. Desire for American independence intensified as organizational networks anchored in corporate institutions generated practical procedures for a new government of the people, along with rhetoric condemning British efforts to enslave American colonies.
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45

Longfellow, Henry Wadsworth. Poems Of America: Southern States, British America. Kessinger Publishing, LLC, 2007.

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46

Christophers, Brett. Positioning the Missionary: John Booth Good and the Colonial Confluence of Cultures. UBC Press, 1999.

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47

Catholic Church in England and America, 3 Lectures. Creative Media Partners, LLC, 2023.

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48

Ogilby, John David. Catholic Church in England and America, 3 Lectures. Creative Media Partners, LLC, 2018.

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49

Catholic Church in England and America, 3 Lectures. Creative Media Partners, LLC, 2023.

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50

Church of England and British Politics Since 1900. Boydell & Brewer, Limited, 2020.

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