Tesi sul tema "Church of England in British America"
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1
Stanworth, Karen. "Historical relations : representing collective identities: small group portraiture in eighteenth-century England, British India and America". Thesis, University of Manchester, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549179.
Testo completoAbstract (sommario):
In this thesis I seek to challenge the authority of the visual narrative implied in small group portraiture in order to open up the apparent clarity of the depicted relations of the sitters to each other and to their place. The mediating role of territorial or boundaried constraints is questioned, particularly the ways in which political or gendered lines of demarcation serve to delimit the potentially unlimited narrative of the group. The objects of my research were chosen according to the time and place of production, and not in respect to any predetermined hierarchy of artistic excellence. The images are the products of diverse situations, places, and periods. Moving diachronically through the century, I look first at the early appearances of the mode as practised by Gawen Hamilton and William Hogarth. This is followed by a consideration of the significance of gender and class in the construction of storytelling around the small group portrait. In the next chapter, I examine the role of contested boundaries --personal, political and religious --- in the production of several portraits realised in 1780s British India. The final chapter focuses upon the rhetoric of familial and political representation in the portrait of George Washington and his family. The inherent characteristics of the genre, first identified in England as a 'conversation' or conversationpiece, were aligned with a widespread concern for conversational strategies in general during the 1720s and 30s. A close reading of George Vertue's comments about conversations suggests a different version of the historiographic account of the genre in that I find that the artists were praised by their contemporaries, vertue in particular, for their ability to visually re-present those desired strategies. If the genre can be understood as an historically-specific practice, as Vertue's remarks would suggest, then the continued utilisation of the mode through the century begs the question of whether there is likewise a mediating or constituting presence of local realities in the represented relations of the sitters. The particularity of small group portraiture in eighteenth-century English homes, whether in England, British India, or America resides both in the genre-based differences between group and individual portraiture, and in the visualisation of historicallyspecific narratives of the group
2
Coughlin, Michael G. "Colonial Catholicism in British North America: American and Canadian Catholic Identities in the Age of Revolution". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:108063.
Testo completoAbstract (sommario):
Thesis advisor: André BrouilletteThesis advisor: Maura Jane Farrelly
The purpose of this thesis is to better understand American colonial Catholicism through a comparative study of it with Catholicism in colonial Canada, both before and after the British defeat of the French in 1759, in the period of the American Revolution. Despite a shared faith, ecclesiastical leaders in Canada were wary of the revolutionary spirit and movement in the American colonies, participated in by American Catholics, and urged loyalty to the British crown. The central question of the study is as follows: why did the two groups, American Catholics (the Maryland Tradition) and Canadian Catholics (the Quebec Tradition), react so differently to British colonial rule in the mid eighteenth-century? Developing an understanding of the religious identities of American and Canadian Catholics and their interaction during the period will help shed light on their different approaches to political ideals of the Enlightenment and their Catholic faith
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
3
Dickinson, Meryl Angharad Seren. "Establishment vs disestablishment : constitutional review and the legal framework of the Church of England". Thesis, Brunel University, 2014. http://bura.brunel.ac.uk/handle/2438/15829.
Testo completoAbstract (sommario):
One of the most dynamic relationships historically has been that of the state with religion. Having been blamed for many wars and rebellions it comes as no surprise that those states continuing to model close relationships with an individual religion come under high scrutiny, especially now religious freedom plays such an important part in today's society. Furthermore, sociological theories have developed beyond metaphysical explanations of state authority and no longer depend on spiritual or religious explanations. The UK, with two established churches, is one such state with its relationship with the Church of England especially being subjected to criticism from a number of different groups. Whether this constant criticism is justified is another story and one of the aims of this thesis is to try to unpick some of the debates that flow around the subject in order to put them into a practical context. Often, when such discussions are undertaken there are lots of arguments made as to why the Church of England should, or should not, be disestablished. Discussions on whether they retain an important place in society are made but ultimately very little said about how disestablishment may occur if this was chosen as the way forward. This thesis will aim to tackle some of these questions and will delve into the constitutional complexities in order to discover how such a procedure can be initiated, and the effect this would have on both the state and the Church of England. Future relations will also be discussed and an important consideration will be the views and effect this might have on other religions who have come to benefit from the pleural approach of the established church. Ultimately, the result will be the uncovering of the complexities of disestablishment and who, if anyone, will benefit from the process.
4
Funk, James Anthony (Tony). "Discipling believers to accept and embrace diversity in worship a study of the congregational singing of the British Columbia Mennonite Brethren Conference, 1990 /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Testo completo
5
Jones, Sarah E. "A Comparison of the Status of Widows in Eighteenth-Century England and Colonial America". Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4507/.
Testo completoAbstract (sommario):
This thesis compares the status of upper-class widows in England to Colonial America. The common law traditions in England established dower, which was also used in the American colonies. Dower guaranteed widows the right to one-third of the land and property of her husband. Jointure was instituted in England in 1536 and enabled men to bypass dower and settle a yearly sum on a widow. The creation of jointure was able to proliferate in England due to the cash-centered economy, but jointure never manifested itself in Colonial America because of the land centered economy. These two types of inheritance form the background for the argument that upper-class women in Colonial America had more legal and economical freedoms than their brethren in England.
6
McCann, David. "Implementing T-net disciple-making in the Evangelical Free Churches of New England--critical factors in preparation and process". Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0214.
Testo completo
7
Ing, N. Rosalyn. "The Effects of residential schools on native child-rearing patterns". Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/42515.
Testo completoAbstract (sommario):
This paper examined the apparent effects of
residential schools on the child-rearing patterns of Natives
who attended these schools. Evidence came from the
literature and from three interviews with persons who
attended residential schools -- one male elder and two
females, who answered four open-ended questions. The
findings suggest that this type of educational experience
caused psychological and cultural losses in self-esteem,
child-rearing patterns, and Native Indian language. New and
different behaviours had.to be learned by the children in
middle childhood to cope and exist in a parentless
environment where no feelings of love or care were
demonstrated by the caretakers and the speaking of Cree and
other Native languages was forbidden. Values and skills
taught by Native parents/elders, and essential for survival
in Native society, lost their importance in residential
schools; the Native language was not taught to subsequent
generations; and the separation of siblings by sex and age
created strangers in families. These experiences will
presumably be transmitted in some form to the next
generation, thereby affecting the way Natives view
themselves. To restore confidence in themselves and respect
for essential patterns of child-rearing the process of
healing is vital and recommended.Education, Faculty of
Educational Studies (EDST), Department of
Graduate
8
Dummer, M. E. "A critical analysis and comparison of selected British feminist and Church of England writings on marriage (1950-1981)". Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378799.
Testo completo
9
Mitchener, Donald Keith. "The Reformation-Era Church Courts of England: A Study of the Acta of the Archidiaconal and Consistory Court at Chester, 1540-1542". Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2461/.
Testo completoAbstract (sommario):
Much work has been done over the last fifty years in the study of the English ecclesiastical courts. One court that thus far has escaped much significant scholarly attention, however, is the one located in Chester, England. The author analyzes the acta of that court in order to determine what types of cases were being heard during the years 1540-42. His analysis shows that the Chester court did not deviate significantly from the general legal and theological structure and function of Tudor church courts of the period.
10
Melissa, Morris Nicole. "Diversions of Empire: Geographic Representations of the British Atlantic, 1589-1700". Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1281120681.
Testo completo
11
Parker, Linda Mary. "Shell-shocked Prophets : the influence of former Anglican army chaplains on the Church of England and British society in the inter-war years". Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4495/.
Testo completoAbstract (sommario):
The role of Anglican army chaplains in inter-war church and society will be examined and judgements made on the extent to which their ideas and actions were influenced by their war- time experiences, leading to an impact on the inter-war Anglican Church and British society. The extent to which the intervention of the Church of England in social and industrial issues in the inter-war years was shaped by the activities and opinions of former chaplains will be examined using examples such as as in the work of the Industrial Christian Fellowship and Toc H. The significance of former chaplains in rituals of remembrance and the development of pacifism will be assessed and their contribution to discussions on ecclesiastical controversies such as Prayer Book revision and unity will be analysed. Similarly their views on marriage, divorce, contraception and the proper uses of the new media will be judged in the light of their impact of their thoughts on wider opinion. The conclusion will make a judgement on the practical and ideological impact of their ideas and actions. It It will be argued that they were a significant minority who became the catalyst for change.
12
Tooley, W. Andrew. "Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'". Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20230.
Testo completoAbstract (sommario):
This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.
13
Andersen, Benjamin Joseph. "An Anglican liturgy in the Orthodox Church the origins and development of the Antiochian Orthodox liturgy of Saint Tikhon /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Testo completo
14
Macarthur, Melvyn John. "From Armageddon to Babylon a sociological-religious studies analysis of the decline of the Protestant prison chaplain as an institution with particular reference to the British and New South Wales prisons from the penitentiary to the present time /". Connect to full text, 2003. http://hdl.handle.net/2123/675.
Testo completoAbstract (sommario):
Thesis (Ph. D.)--University of Sydney, 2004.Title from title screen (viewed 5 May 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Sociology and Social Policy, Faculty of Arts. Degree awarded 2004; thesis submitted 2003. Includes bibliographical references. Also available in print form.
15
Macarthur, Melvyn John. "From Armageddon to Babylon: A sociological religious studies analysis of the decline of the Protestant prison chaplain as an institution with particular reference to the British and New South Wales prisons from the penitentiary to the present time". Thesis, The University of Sydney, 2003. http://hdl.handle.net/2123/675.
Testo completoAbstract (sommario):
Prisons have been a both a curiosity and an interest of mine at various times in my life. On occasions in my childhood I drove with my parents past the prison at Long Bay, in Sydney, New South Wales. It was a frightening, but fascinating place. My gaze was fixed on the grounds of the prison, both hoping and fearing to sight an escapee. Later, as a tertiary social work student with an interest in the concept of social control, my thoughts were sometimes focused on the prison. However, it was not until the early part of 1993 that I actually entered a prison. I was then in the final year of my ordinand studies. I had elected, in one of the Field Education components of my studies, to spend time in the Chaplaincy Department of the Long Bay prison in Sydney. The experience was a very significant one in that it was to raise difficult, but fascinating questions for me about the role of religion and the clergy in the prison. During my placement at Long Bay I observed much which strongly suggested that religion and the clergy (chaplains) occupy a peripheral place in the prison system. I was also puzzled by the role of the chaplains, and here I refer to the Protestant chaplains, the only chaplains with whom I had contact. From the perspective of one trained in both social work and theology, it seemed to me that the chaplains were performing many of the same tasks, which one would expect to be performed by the prison welfare staff. In fact it was with difficulty that I could identify anything distinctively 'religious' in the role of the chaplain who, it seemed to me, functioned as something of a quasi welfare professional. It was also very apparent to me that the chaplains had a low profile in the prison; at Long Bay even the chaplaincy offices were outside the prison walls. The chaplains were like exiles, an image which stayed with me long after my placement in the prison had ended. These observations presented a stark contrast to the centrality of religion and the chaplain in the penitentiary, the fledgling prison of the nineteenth century. The chapels in the contemporary prisons, some of which I had seen photographs of, were curiosities. The very prominence and size of the chapel in many of the prisons, both in New South Wales and Britain, many of which were built in the nineteenth century, symbolised the decline of religion from its position of centrality. Religion's function in the contemporary operations and theoretical underpinnings of the prison is marginal by comparison with the penitentiary. The prison chapel is now curiously anachronistic, being used extensively for secular purposes, such as the screening of movies, the holding of various meetings, and sometimes for sports. The liturgical and sacramental functions to which the chapels were dedicated are all but absent, at least for the Protestant chaplains.
16
McGuigan, Neil. "Neither Scotland nor England : Middle Britain, c.850-1150". Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7829.
Testo completoAbstract (sommario):
In and around the 870s, Britain was transformed dramatically by the campaigns and settlements of the Great Army and its allies. Some pre-existing political communities suffered less than others, and in hindsight the process helped Scotland and England achieve their later positions. By the twelfth century, the rulers of these countries had partitioned the former kingdom of Northumbria. This thesis is about what happened in the intervening period, the fate of Northumbria's political structures, and how the settlement that defined Britain for the remainder of the Middle Ages came about. Modern reconstructions of the era have tended to be limited in scope and based on unreliable post-1100 sources. The aim is to use contemporary material to overcome such limitations, and reach positive conclusions that will make more sense of the evidence and make the region easier to understand for a wider audience, particularly in regard to its shadowy polities and ecclesiastical structures. After an overview of the most important evidence, two chapters will review Northumbria's alleged dissolution, testing existing historiographic beliefs (based largely on Anglo-Norman-era evidence) about the fate of the monarchy, political community, and episcopate. The impact and nature of ‘Southenglish' hegemony on the region's political communities will be the focus of the fourth chapter, while the fifth will look at evidence for the expansion of Scottish political power. The sixth chapter will try to draw positive conclusions about the episcopate, leaving the final chapter to look in more detail at the institutions that produced the final settlement.
17
Morriello, Francesco Anthony. "The Atlantic Revolutions and the movement of information in the British and French Caribbean, c. 1763-1804". Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274901.
Testo completoAbstract (sommario):
This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.
18
Jorgensen, Lynne Watkins. "The First London Mormons: 1840-1845: "What Am I and My Brethren Here For?"". Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,19184.
Testo completo
19
Kirchberger, Ulrike. "Konversion zur Moderne die britische Indianermission in der atlantischen Welt des 18. Jahrhunderts /". Wiesbaden : Harrassowitz, 2008. http://catalog.hathitrust.org/api/volumes/oclc/244654013.html.
Testo completo
20
Bennett, Russ Kay. "Joseph Smith—History: From Dictation to Canon". BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3245.
Testo completoAbstract (sommario):
This thesis seeks to answer the question of how Joseph Smith—History found in The Pearl of Great Price developed into a part of the canon of The Church of Jesus Christ of Latter-day Saints. When the prophet Joseph Smith first dictated the text to his scribes it seems he had not intended for the work to become scripture, but simply to follow the Lord's divine mandate to keep a record. Additionally he provided the purpose in his document to "disabuse the public mind, and put all inquirers after truth in possession of the facts, as they transpired." The format he proposed for the Manuscript History illustrates how it was originally not purposed for scripture. The compiling of that history took the efforts of many men and women and spanned the length of almost twenty years to complete. Joseph Smith had begun the dictation to his scribe George Robinson in 1838, but it was unfinished. Joseph later began the dictation anew to his scribe James Mulholland, first having the man rewrite what he had told to Robinson and then picking up the dictation from there. While the prophet had started and stopped histories before, this particular dictation began the enduring effort. The Manuscript History was developed from the original 59 pages that were scribed by Mulholland. By the efforts of other scribes, but mostly Willard Richards, the history was completed. The official statement of Brigham Young and Orson Pratt upon its completion said nothing of extracting portions for canon. But Mulholland's work seemed destined for a different purpose than the rest of the Manuscript History. It was printed serially in the Times and Seasons, and a few apostles seemed to catch a vision of what the manuscript could do for potential converts and members of the Church. Orson Pratt was especially a proponent of communicating certain key events as illustrated in his missionary tract "Remarkable Visions." A later apostle, Franklin D. Richards, would see the benefit of using the official history to distribute the history of the restoration of the Church to others. He extracted portions from Mulholland's text that covered certain main events in Joseph's life and printed them in his missionary tract The Pearl of Great Price. This pamphlet would eventually be canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Joseph Smith-History's inclusion in the reclamation of revelation that occurred in 1880 was deserved. This is evidenced by examining the process of canonization and the guiding principles of canonization employed by the Church of Jesus Christ of Latter-day Saints. It was canonized at the same time as many other revelations and at a General Conference saturated with many important events. Consequently it is difficult to gauge the reaction to its inclusion in canon, except in how it has been used since its canonization. After its inclusion into scripture the text has become a foundational piece of literature for the Church. The impact the text has had can be seen in the culture, missionary work, and doctrine of the Church. The focus of this thesis is to map the text's journey from birth to canonization.
21
Gilman, Daniel. "The Acoustics of Abolition: Recovering the Evangelical Anti–Slave Trade Discourse Through Late-Eighteenth-Century Sermons, Hymns, and Prayers". Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24055.
Testo completoAbstract (sommario):
This thesis explores the late-eighteenth-century movement to end Britain’s transatlantic slave trade through recovering one of the major discourses in favour of abolition, namely that of the evangelical Anglicans. This important intellectual milieu has often been ignored in academia and is discovered through examining the sermons, hymns, and prayers of three influential leaders in this movement: Member of Parliament William Wilberforce, pastor and hymn writer John Newton, and pastor and professor Charles Simeon. Their oral texts reveal that at the heart of their discourse lies the doctrine of Atonement. On this foundation these abolitionists primarily built a vocabulary not of human rights, but of public duty. This duty was both to care for the destitute as individuals and to protect their nation as a whole because they believed that God was the defender of the enslaved and that he would bring providential judgement on those nations that ignored their plight. For the British evangelicals, abolishing the slave trade was not merely a means to avoid impending judgement, but also part of a broader project to prepare the way for Jesus’s imminent return through advancing the work of reconciliation between humankind and God as they believed themselves to be confronting evil in all of its forms. By reconfiguring the evangelical abolitionist arguments within their religious framework and social contexts, this thesis helps overcome the dissonance that separates our world from theirs and makes accessible the eighteenth-century abolitionist discourse of a campaign that continues to resonate with human rights activists and scholars of social change in the twenty-first-century.
22
Walker, Peter William. "The Church Militant: The American Loyalist Clergy and the Making of the British Counterrevolution, 1701-92". Thesis, 2016. https://doi.org/10.7916/D84X5817.
Testo completoAbstract (sommario):
This dissertation is a study of the loyalist Church of England clergy in the American Revolution. By reconstructing the experience and identity of this largely-misunderstood group, it sheds light on the relationship between church and empire, the role of religious pluralism and toleration in the American Revolution, the dynamics of loyalist politics, and the religious impact of the American Revolution on Britain. It is based primarily on the loyalist clergy’s own correspondence and writings, the records of the American Loyalist Claims Commission, and the archives of the SPG (the Church of England’s missionary arm).
This dissertation focuses on the New England and Mid-Atlantic colonies, where Anglicans formed a religious minority and where their clergy were overwhelmingly loyalist. It begins with the founding of the SPG in 1701 and its first forays into America. It then examines the state of religious pluralism and toleration in New England, the polarising contest over the proposed creation of an American bishop after the Seven Years’ War, and the role of the loyalist clergy in the Revolutionary War itself, focusing particularly on conflicts occasioned by the Anglican liturgy and Book of Common Prayer.
The dissertation proceeds to follow those loyalist clergy who left the Thirteen Colonies as refugees, tracing their reception in Britain, their influence on conservative churchmen there, and their role in rebuilding the imperial Church of England in Nova Scotia and New Brunswick. Particular attention is given to the relationship between the loyalist refugees, the English high church movement, and the Scottish Episcopal church. Bridging British, Canadian, and colonial American history, it suggests that the American Revolution galvanised an Anglican religious revival in the British Empire and shaped an emerging alliance between the Church of England and conservative politics. It ends in the 1790s, as this alliance solidified under the influence of the French Revolution.
Most scholarship on religion and the American Revolution is ultimately concerned with the politics of the revolution. This dissertation, by contrast, asks how the politics of the revolution affected the religious lives of those who lived through it. It provides a sympathetic account of the loyalist clergy’s religious identities and beliefs, and situates them in the context of early-modern British religious history. In doing so, it reconstructs a distinct spiritual culture which was concerned with the holiness of suffering, persecution, and martyrdom. It locates the clergy’s loyalism in the longer history of political martyrdom, a category that has been overlooked by secular-minded historians of loyalism.
The loyalist clergy were also preoccupied with the lack of state support for the colonial Church of England. Together with their allies and sympathizers in Britain, they formulated a powerful critique of the British Empire’s religious pluralism: an important but overlooked contribution to counter-enlightenment and counter-revolutionary thought in Britain. By studying that critique, this dissertation highlights the limits of state support for the colonial Church of England prior to the American Revolution, and identifies a turn towards greater state support in the wake of American independence.
23
(6421688), Padraig A. Lawlor. "God’s Preservationists: The Championing of Conformity in Interregnum England, 1649–1660". Thesis, 2019.
Cerca il testo completoAbstract (sommario):
This dissertation examines the preservation of the Church of England in Interregnum England. It incorporates a microhistorical analysis of parish life in four Puritanical counties located in East Anglia, namely Cambridgeshire, Norfolk, Suffolk, and Essex. In the current historiography on the Church of England, scholars of religious history have traditionally associated both Puritan and sectarian activity with the political upheaval, religious reform, and the collapse of cultural norms that accompanied the English Interregnum. Absent from this scholarship, however, are the voices and actions of those devoted parishioners who refused to abandon their parish church after its disestablishment in 1649. These followers, henceforth called “Conformists,” both fostered and maintained a shared cultural system that stabilized their communal interaction in a period exemplified by politico-religious chaos. In a period characterized by bloody conflicts, their instruments were not swords, but sermons. Thus, this project reveals that the perseverance of Conformists amid the persecution of Cromwellian England was not arbitrary, but a disciplined reaction in which spiritual guidance was actively sought and developed. Central to this response were the actions of sequestered Conformist ministers who guided their displaced congregations by administering forbidden sacraments and emboldening communal engagement.
24
Marsters, Roger Sidney. "Approaches to Empire: Hydrographic Knowledge and British State Activity in Northeastern North America, 1711-1783". 2012. http://hdl.handle.net/10222/15823.
Testo completoAbstract (sommario):
This dissertation studies the intersection of knowledge, culture, and power in contested coastal and estuarine space in eighteenth-century northeastern North America. It examines the interdependence of vernacular pilot knowledge and directed hydrographic survey, their integration into practices of warfare and governance, and roles in assimilating American space to metropolitan scientific and aesthetic discourses. It argues that the embodied skill and local knowledge of colonial and Aboriginal peoples served vital and underappreciated roles in Great Britain’s extension of overseas activity and interest, of maritime empire. It examines the maritimicity of empire: empire as adaptation to marine environments through which it conducted political influence and commercial endeavour. The materiality of maritime empire—its reliance on patterns of wind and current, on climate and weather, on local relations of sea to land, on proximity of spaces and resources to oceanic circuits—framed and delimited transnational flows of commerce and state power. This was especially so in coastal and riverine littoral spaces of northeastern North America. In this local Atlantic, pilot knowledge—and its systematization in marine cartography through hydrographic survey—adapted processes of empire to the materiality of the maritime, and especially to the littoral, environment. Eighteenth-century British state agents acting in northeastern North America—in Mi’kmaqi/Acadia/Nova Scotia, Newfoundland and Labrador, Quebec, and New England—developed new means of adapting this knowledge to the tasks of maritime empire, creating potent tools with which to extend Britain’s imperial power and influence amphibiously in the eighteenth and nineteenth centuries. If the open Atlantic became a maritime highway in this period, traversed with increasing frequency and ease, inshore waters remained dangerous bypaths, subject to geographical and meteorological hazards that checked overseas commercial exchange and the military and administrative processes that constituted maritime empire. While patterns of oceanic circulation permitted extension of these activities globally in the early modern period, the complex interrelation of marine and terrestrial geography and climate in coastal and estuarine waters long set limits on maritime imperial activity. This dissertation examines the nature of these limits, and the means that eighteenth-century British commercial and imperial actors developed to overcome them.
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Clark, Melanie Ann Jones. "Saint Mary’s Mission, (Mission City, British Columbia) 1861 to 1900". Thesis, 1993. http://hdl.handle.net/2429/1634.
Testo completoAbstract (sommario):
This thesis examines the pre-1900 relationship between the Oblates of Mary Immaculate, a French order of Roman Catholic priests, and the Sto:lo of the Fraser Valley. It considers the effects of the strict and inflexible Oblate system on the Sto:lo. Primary sources for this study were found at the Oblate Archives, the Archives of the Sisters of St. Ann, and from various oral testimonies.
Under a regime called the "Durieu System", the Oblates encouraged the creation of segregated, self-sufficient agricultural villages on Sto:lo reserves. Ecclesiastically appointed watchmen recorded the names of transgressors against the Oblate "norms" of behaviour. No deviation was tolerated under this regime of surveillance and segregation.
The thesis focuses on the Sto:lo children sent to the residential school at St. Mary's Mission; Sister Mary Lumena's diaries and the reminisces of a Metis student, Cornelius Kelleher, were the main sources of information. There were two schools on the site; the boys' under Oblate control, the girls' under the supervision of the Sisters of St.Ann. The schools were residential because the Oblates sought to isolate the children from Sto:lo elders who adhered to the "old ways". At school, children spoke only English and learned by rote-recitation. Sto:lo cosmology was replaced with the Roman Catholic religion. To prevent "immorality", the Oblates segregated the pupils from outsiders and the opposite sex; even their parent's visits were supervised. The school was self-sufficient so as to keep contact with the outside world at a minimum.
The Oblates held a utopian vision of a docile, pious, capable, Roman Catholic peasantry. They hoped former pupils would return to their village and educate others or settle in agricultural villages under Oblate control. However, as this study shows, most pupils were orphans or Metis and did not have much influence in their village.
This thesis suggests that the small numbers who attended St. Mary's found the transition between the Oblate and Sto:lo worlds difficult to make. Present-day informants described their reactions (which ranged from negative to ambivalent) to the residential school system and the effects of cultural confusion on their lives.
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Laing, Annette Susan. "All things to all men popular religious culture and the Anglican Mission in colonial America, 1701-1750 /". 1995. http://catalog.hathitrust.org/api/volumes/oclc/35211203.html.
Testo completo