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1
Gregory, Jeremy. "REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770". Transactions of the Royal Historical Society 20 (5 novembre 2010): 85–112. http://dx.doi.org/10.1017/s008044011000006x.
Testo completoAbstract (sommario):
ABSTRACTThe position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in some respects the Church in New England was in fact becoming rather more popular, more indigenous and more integrated into New England life than both eighteenth-century Congregationalists or modern historians have wanted to believe, and that the Church was making headway both in the Puritan heartlands, and in the newer centres of population growth. Up until the early 1760s, the progress of the Church of England in New England was beginning to look like a success story rather than one with in-built failure.
2
Strong, Rowan. "The Resurgence of Colonial Anglicanism: the Colonial Bishoprics Fund, 1840–1". Studies in Church History 44 (2008): 196–213. http://dx.doi.org/10.1017/s0424208400003594.
Testo completoAbstract (sommario):
Revival and resurgence is not simply something that happens to individuals or groups of persons; it is a phenomenon that, takes place within organized communities, institutions, and societies. The Church has existed in history as an organized society of believers, and this institutional dimension of Christianity has frequently shaped Christian history and the influence of Christianity on wider society for better and worse. Indeed, it could be argued that this is the dimension of Christianity which has been most influential historically. However, in the case of the Church of England in the British Empire its organized influence as a Church was seriously curtailed by its restricted and partial institutional existence throughout the eighteenth century in the North American colonies. There it existed without a bishop to provide local leadership and an effective counterweight to local lay elites. When that situation reversed and the British state began to support colonial bishoprics after the loss of the thirteen colonies in the new United States of America, the Church of England remained largely at the mercy of fluctuating political agendas to supply colonial bishops with sufficient legality and infrastructure. However, in the early 1840s the Church of England underwent a resurgence in the British Empire as a consequence of developing a new response to its metropolitan political situation, which initiated a revival in its colonial engagement.
3
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, n. 1 (gennaio 1992): 35–59. http://dx.doi.org/10.1017/s0022046900009659.
Testo completoAbstract (sommario):
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.
4
HA, POLLY. "Godly Globalisation: Calvinism in Bermuda". Journal of Ecclesiastical History 66, n. 3 (26 giugno 2015): 543–61. http://dx.doi.org/10.1017/s0022046914001262.
Testo completoAbstract (sommario):
This article explores the reception of the European Protestant Reformation in the British Atlantic using the early Bermudan Church as a case study. It offers an alternative model for Puritan colonisation which was driven by a reformed vision for godly globalisation and evangelisation rather than flight from persecution in England. By shedding light on ecclesiastical ties between the reformed Churches on the continent and the British Atlantic, it extends the ideological foundations for the establishment of British America beyond the theories of empire and economic opportunism usually addressed by historians.
5
Maksymova, Anna. "THE DEVELOPMENT OF AMERICAN ENGLISH: A RETROSPECTIVE ANALYSIS". Scientific Journal of Polonia University 62, n. 1 (8 luglio 2024): 74–79. http://dx.doi.org/10.23856/6209.
Testo completoAbstract (sommario):
The aim of this paper is to identify the influence of the British population and other nations on the formation of the American English language. Dissatisfaction with the church, living conditions in England led to the search for another, more ideal place to live. Coming to the territories of America, the British did not have the perfect British pronunciation, as a result of which dialects prevailed in this territory. In America, preserving the canonical Old English language, American English under the influence of life circumstances, the growing number of emigrants from different countries, and climatic conditions began to gradually change. After the declaration of independence in the USA, the new words were very different from British English. Regionalization influenced the formation of idioms (fixed expressions) that received a regional tone. Phrases that from the point of view of British English are unacceptable and are a complete violation of English grammar are easily used in the USA and are considered acceptable. The declaration of independence of the United States, obtaining political freedom by citizens gave the opportunity to freely use sounds, words, and expressions. However, in general, the American continent is making its own changes in the development of the English language, which are not perceived by the British. The close economic connection between the countries has prevented radical changes in the American English language and promotes intercultural exchange between the countries.
6
Beglov, Alexey. "Religious Life in the USSR and the Allied Policy of 1943: the Perspective of an American Assumptionist". Novaia i noveishaia istoriia, n. 5 (2022): 173. http://dx.doi.org/10.31857/s013038640020319-8.
Testo completoAbstract (sommario):
The article considers one of the aspects of the transformation of the religious policy of the Soviet leaders during the Great Patriotic War. In 1941–1943 one of the main addressees of this policy were the allies of the USSR in the anti-Hitler coalition. The document on which this article is centred reflects the British view of the rapprochement between the Russian Orthodox Church and the Church of England in 1943. It is a report to the Vatican compiled by Fr Leopold Braun AA, Rector of the Catholic parish of St Louis in Moscow. The American priest describes the overall picture of religious and near-religious life in the country from the summer to the autumn of 1943; informs the Holy See of the circumstances of the 1943 Council of the Russian Orthodox Church and the election of Patriarch Sergius; details the visit to Moscow of Archbishop Cyril Garbett of York. Fr Braun emphasises the religious dimension of this visit. He claims that some members of the British diplomatic corps and journalists expected liturgical communion to be established between the Russian Orthodox Church and the Church of England. These assumptions were not confirmed by members of the British delegation, but reflected the sentiments of part of British society.
7
KRIVULSKAYA, SUZANNA. "Paths of Duty: Religion, Marriage, and the Press in a Transatlantic Scandal, 1835–1858". Journal of American Studies 53, n. 3 (4 ottobre 2018): 636–62. http://dx.doi.org/10.1017/s0021875818000981.
Testo completoAbstract (sommario):
When the Rev. Pierce Connelly denounced Protestantism and converted to Catholicism in 1835, he inadvertently started a small newspaper war among the burgeoning religious press in America. While Catholic periodicals celebrated their newest addition in print, Protestant newspapermen were scandalized. They worried about how the clerical husband's conversion might affect his marital life should he pursue ordination in the Catholic Church. Soon, the Connellys dissolved their marriage in Rome and moved to England, where Pierce became a priest, and his wife Cornelia entered a convent. When, thirteen years later, Pierce reconverted and sued Cornelia “for the restoration of conjugal rights” in an English court, the case became an international sensation – with both British and American newspapers covering the developments and using the saga to comment on larger religious and political issues of their time. The two scandals demonstrate how the transatlantic press debated contested global concerns about the limits of religious freedom, the changing nature of marriage, church–state relations, and international law.
8
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.
Testo completoAbstract (sommario):
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.
9
Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748". Journal of Ecclesiastical History 44, n. 3 (luglio 1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.
Testo completoAbstract (sommario):
‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.
10
McKim, Denis. "God & Government". Ontario History 105, n. 1 (31 luglio 2018): 74–97. http://dx.doi.org/10.7202/1050747ar.
Testo completoAbstract (sommario):
This article focuses on a debate that raged in Upper Canada during the early and mid-nineteenth century over the degree to which civil authorities should assume responsibility for promoting societal virtue. Supporters of state-aided Christianity, many of whom were Tories, clashed with critics of close church-state ties, many of whom were Reformers. The catalyst for this conflict was the Clergy Reserves endowment. Drawing on works that situate British North American affairs in an expansive interpretive framework, this article maintains that the Upper Canadian debate over state-aided Christianity was subsumed within a larger conflict regarding the church-state relationship that originated in early modern England and played itself out across the North Atlantic World.
11
Hein, David. "The High Church Origins of the American Boarding School". Journal of Ecclesiastical History 42, n. 4 (ottobre 1991): 577–95. http://dx.doi.org/10.1017/s002204690000052x.
Testo completoAbstract (sommario):
Historians of education have deepened our understanding of the development of American boarding schools by challenging he popular view of them as straightforward continuations of New England academies or as imitations of British public schools and by tracing their actual roots back to a distinctive series of institutions that began in the United States in the 1820s, ‘30s, and ’40s. Sociologists have increased our awareness of the social and economic conditions that contributed to the flourishing of these schools as upper-class domains during the Gilded Age.1 It remains for the student of religious history to point out the close connection that existed between the prototypical American boarding schools and representatives of the Episcopal High Church tradition, and to attempt to demonstrate that this association was no coincidence but that the schools were themselves concrete expressions of the High Church outlook.
12
O’Donnell, Catherine. "Jesuits in the North American Colonies and the United States". Brill Research Perspectives in Jesuit Studies 2, n. 2 (17 aprile 2020): 1–112. http://dx.doi.org/10.1163/25897454-12340006.
Testo completoAbstract (sommario):
Abstract From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.
13
Atkins, Gareth. "William Jowett’sChristian Researches:British Protestants and Religious Plurality in the Mediterranean, Syria and the Holy Land, 1815–30". Studies in Church History 51 (2015): 216–31. http://dx.doi.org/10.1017/s0424208400050208.
Testo completoAbstract (sommario):
[Acre,] Sunday, Nov. 2, 1823 —This morning, in the Consul’s room, we held Divine Service, with a congregation of ten souls — as promiscuous an assembly as could well be expected within the compass of so small a number. The individuals who composed it were, a British Consul — his Dragoman, a native of the country — a Maronite Priest — a Roman Physician — one Greek — one Jew — an English captain of a merchant vessel then in port — my servant, who is under French protection — an American Brother-Missionary — and myself, of the Church of England … The whole Service was in Italian.
14
Loughlin, Clare. "Concepts of Mission in Scottish Presbyterianism: The SSPCK, the Highlands and Britain's American Colonies, 1709–40". Studies in Church History 54 (14 maggio 2018): 190–207. http://dx.doi.org/10.1017/stc.2017.12.
Testo completoAbstract (sommario):
This article examines the Society in Scotland for Propagating Christian Knowledge (SSPCK) and its missions in the Highlands and Britain's American colonies. Constituted in 1709 and operating as an auxiliary arm of the Church of Scotland, the SSPCK aimed to extend Christianity in ‘Popish and Infidel parts of the world’. It founded numerous Highland charity schools, and from 1729 sponsored missions to Native Americans in New England and Georgia. Missions were increasingly important in British overseas expansion; consequently, historians have viewed the society as a civilizing agency, which deployed religious instruction to assimilate ‘savage’ heathens into the fold of Britain's empire. This article suggests that the SSPCK was equally concerned with Christianization: missionaries focused on spiritual edification for the salvation of souls, indicating a disjuncture between the society's objectives and the priorities of imperial expansion. It also challenges the parity assumed by historians between the SSPCK's domestic and foreign missions, arguing that the society increasingly prioritized colonial endeavours in an attempt to recover providential favour. In doing so, it sheds new light on Scottish ideas of mission during the first half of the eighteenth century, and reassesses the Scottish Church's role in Britain's emerging empire.
15
Tyshchyk, Borys. "КАНАДА: ІСТОРІЯ СТАНОВЛЕННЯ ТА РОЗВИТКУ ДЕРЖАВНОСТІ (XV–XXI СТ.)". Visnyk of the Lviv University. Series Law, n. 78 (20 giugno 2024): 58–66. http://dx.doi.org/10.30970/vla.2024.78.058.
Testo completoAbstract (sommario):
The article, on the basis of relevant primary source materials, analyzes the process of becoming a state in Canada since its inception at the end of the 15th century. to the present time. Canada – currently one of the largest countries in the world in terms of territory – has been inhabited by various tribes of Indians and Eskimos since ancient times. Actually, as shown in the article, the word (name) – Canada (canata – "village", "settlement") comes from the Indian language. The article shows that the first Europeans who discovered Canada were Scandinavians – Vikings. But Europeans began to populate Canada from the time of Columbus, namely from 1497. The French were especially active, turning Canada into their colony. England, in turn, occupied the Newfoundland peninsula in the north of Canada, and the territory of the future USA to the south. The article notes that the main occupation of the colonizers was the fur trade with the Indians, forestry, fishing and whaling. Further, the main focus of the article is on state and legal issues. The Canadian colony of France was named "New France". It was headed by the governor-general appointed by the king. The management system was regulated in the act "On the Company of New France" of 1627. In 1647, another act under the governor-general created a collegial governing body – the Supreme Council and local self-government bodies and several local provinces headed by lieutenant generals. New territories were developed in the north and west of the country, and new cities arose. An important role in the life of the colony was played by the Catholic Church headed by the bishop. It had its own (colonial) army. In 1756, a war broke out between France and England in Europe, which also affected Canada. By 1659, English troops had captured all of Canada. More and more English settlers began to arrive there. A new administrative division of Canada (into three provinces) was carried out, and English administration was established, which is described in detail in the article. A number of normative acts were adopted that related to the system of governing bodies and the rights and freedoms of the residents of the province of Canada (the Royal Proclamation of 1763, the "Québec Act" of 1774, the constitutional acts of Canada in 1791 and 1841). The latter became, as the article emphasizes, an important step in the state and legal development of Canada. The country is divided into two main provinces (Upper and Lower), headed by governors-general, who were approved by the British monarch. Together, this territory was called the "Province of British North America". Each of these provinces had its own bicameral parliament, its own government, system of local bodies, but the supreme power belonged to the British authorities. In 1864, at a conference of delegates from all British provinces in Canada, a decision was made to create a joint confederation with Great Britain. Supreme power in the confederation will belong to the British monarch and the Canadian bicameral parliament. In 1867, the relevant Act entered into legal force. The article describes its content in detail. Soon this state entity came to be called the Dominion of Canada. In 1981, on the initiative of Dominion Prime Minister Pierre Trudeau, Canada started updating the Act of 1867. A special commission was created, and the Act of 1867 was significantly amended. In the same year, it was approved by the united Canadian Parliament, in the spring of 1982 by the British Parliament, and on April 17, 1982, it was signed by Queen Elizabeth II. The Constitutional Act of 1982 is considered the constitution of the Canadian Federation and is in force to this day. It consists of seven parts, which are divided into articles, and those into paragraphs. The article reveals the content of the main ones. Keywords: Canadian statehood, constitutions, parliament, acts.
16
Read, Gordon. "The Catholic Tribunal System in the British Isles". Ecclesiastical Law Journal 2, n. 9 (luglio 1991): 213–21. http://dx.doi.org/10.1017/s0956618x00001216.
Testo completoAbstract (sommario):
“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law. For this reason although the ecclesiastical courts of the Church of England and of the Roman Catholic Church have common origins and features, there are also many differences, not only in structure, but in the material that comes before them.
17
Podmore, Colin. "Zinzendorf and the English Moravians". Journal of Moravian History 3, n. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.
Testo completoAbstract (sommario):
Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf feared that if the Moravian Church developed as a free church in England that would endanger such recognition. It would also conflict with his understanding of the 'Brüdergemeine' as a fellowship of awakened Christians within the existing churches. Evangelistic activity which effectively competed with the established church would similarly imperil recognition. British Moravians did not share these views.
18
Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism". Ecclesiology 18, n. 1 (7 febbraio 2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.
Testo completoAbstract (sommario):
Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the British Methodist Diaconal Order. The fourth section examines the way that British Methodism has become alert to the possibilities of unhealthy notions of diaconal service. The final section explores work towards the interchangeability of deacons, concluding that, in the development of the diaconate, the current historical moment provides opportunities for ecclesial learning and perhaps a step towards visible unity.
19
Jones, James. "Hillsborough and the Church of England". Theology 120, n. 1 (gennaio 2017): 3–10. http://dx.doi.org/10.1177/0040571x16669277.
Testo completoAbstract (sommario):
In 1989, 96 Liverpool Football Club supporters were killed at the Hillsborough Stadium in Sheffield. It was the biggest sporting disaster in British football. The original inquests returned a verdict of ‘accidental death’. For over 20 years the families of the 96 and the survivors campaigned against this verdict. In 2010 the government set up an Independent Panel with myself as its Chair. Its remit after consultation with the families and survivors was to access and analyse all the documents related to the disaster and its aftermath and to write a report to add to public understanding. The Panel’s Report was published in 2012 and led to the quashing of the original verdicts and the setting up of fresh inquests. After two years and the longest inquests in British legal history, the jury gave its determination of ‘unlawful killing’. Here I reflect theologically on the public and pastoral role of the Church of England and its mission to wider society.
20
Nurser, John. "The European Community and the Church of England". Ecclesiastical Law Journal 3, n. 13 (luglio 1993): 103–7. http://dx.doi.org/10.1017/s0956618x00001848.
Testo completoAbstract (sommario):
Although I have no legal expertise, I hope I may be able to pose some useful questions. In 1989, I and others founded a group called ‘Christianity and the Future of Europe’ in order to encourage Christians in Britain to reflect on the European Community. What difference will it make to the life of the British churches? What might the special historical experience of the British churches contribute to ‘the construction of Europe’?
21
Leibo, Steven A., Abraham D. Kriegel, Roger D. Tate, Raymond J. Jirran, Bullitt Lowry, Sanford Gutman, Thomas T. Lewis et al. "Book Reviews". Teaching History: A Journal of Methods 12, n. 2 (5 maggio 1987): 28–47. http://dx.doi.org/10.33043/th.12.2.28-47.
Testo completoAbstract (sommario):
David K. Dunaway and Willa K. Baum, eds. Oral History: An Interdisciplinary Anthology. Nashville: American Assocation for State and Local History, 1984. Pp. xxiii, 436. Paper, $17.95 ($16.15 to AASLH members); cloth $29.50 ($26.95 to AASLH members). Review by Jacob L. Susskind of The Pennsylvania State University at Harrisburg. Salo W. Baron. The Contemporary Relevance of History: A Study in Approaches and Methods. New York: Columbia University Press, 1986. Pp. viii, 158. Cloth, $30.00; Stephen Vaughn, ed. The Vital Past: Writings on the Uses of History. Athens: The University of Georgia Press, 1985. Pp. 406. Paper, $12.95. Review by Michael T. Isenberg of the United States Naval Academy. Howard Budin, Diana S. Kendall and James Lengel. Using Computers in the Social Studies. New York and London: Teachers College Press, 1986. Pp. vii, 118. Paper, $11.95. Review by Francis P. Lynch of Central Connecticut State University. David F. Noble. Forces of Production: A Social History of Industrial Automation. New York and Oxford: Oxford University Press, 1984. Pp. xviii, 409. Paper, $8.95. Review by Donn C. Neal of the Society of American Archivists. Alan L. Lockwood and David E. Harris. Reasoning with Democratic Values: Ethical Problems in United States History. New York and London: Teachers College Press, 1985. Volume 1: Pp. vii, 206. Paper, $8.95. Volume 2: Pp. vii, 319. Paper, $11.95. Instructor's Manual: Pp. 167. Paper, $11.95. Review by Robert W. Sellen of Georgia State University. James Atkins Shackford. David Crocketts: The Man and the Legend. Chapel Hill: The University of North Carolina Press, 1986. Pp. xxv, 338. Paper, $10.95. Review by George W. Geib of Butler University. John R. Wunder, ed. At Home on the Range: Essays on the History of Western Social and Domestic Life. Westport, Connecticut: Greenwood Press, 1985. Pp. xiii, 213. Cloth, $29.95. Review by Richard N. Ellis of Fort Lewis College. Sylvia R. Frey and Marian J. Morton, eds. New World, New Roles: A Documentary History of Women in Pre-Industrial America. New York, Westport, Connecticut, and London: Greenwood Press, 1986. Pp. ix, 246. Cloth, $35.00. Review by Barbara J. Steinson of DePauw University. Elizabeth Roberts. A Woman's Place: An Oral History of Working-Class Women, 1890-1940. New York: Basil Blackwell, 1985. Pp. vii, 246. Paper, $12.95. Review by Thomas T. Lewis of Mount Senario College. Steven Ozment. When Fathers Ruled: Family Life in Reformation Europe. Cambridge, Massachusetts, and London: Harvard University Press, 1983. Pp. viii, 283. Cloth, $17.50; Paper, $7.50. Review by Sanford Gutman of State University of New York, College at Cortland. Geoffrey Best. War and Society in Revolutionary Europe, 1770-1870. New York: Oxford University Press, 1986. Pp. 336. Paper, $9.95; Brian Bond. War and Society in Europe, 1870-1970. New York: Oxford University Press, 1986. Pp. 256. Paper, $9.95. Review by Bullitt Lowry of North Texas State University. Edward Norman. Roman Catholicism in England: From the Elizabethan Settlement to the Second Vatican Council. Oxford and New York: Oxford University Press, 1986. Pp. 138. Paper, $8.95; Karl F. Morrison, ed. The Church in the Roman Empire. Chicago and London: University of Chicago Press, 1986. Pp. viii, 248. Cloth, $20.00; Paper, $7.95. Review by Raymond J. Jirran of Thomas Nelson Community College. Keith Robbins. The First World War. New York and Oxford: Oxford University Press, 1984. Pp. 186. Paper, $6.95; J. M. Winter. The Great War and the British People. Cambridge: Harvard University Press, 1986. Pp. xiv, 360. Cloth, $25.00. Review by Roger D. Tate of Somerset Community College. Gerhardt Hoffmeister and Frederic C. Tubach. Germany: 2000 Years-- Volume III, From the Nazi Era to the Present. New York: The Ungar Publishing Co., 1986. Pp. ix, 279. Cloth, $24.50. Review by Abraham D. Kriegel of Memphis State University. Judith M. Brown. Modern India: The Origins of an Asian Democracy. Oxford and New York: Oxford University Press, 1985. Pp. xvi, 429. Cloth, $29.95; Paper, $12.95. Review by Steven A. Leibo of Russell Sage College.
22
Dewhurst, Russell. "The King and the Law of the Church of England". Ecclesiastical Law Journal 25, n. 2 (28 aprile 2023): 139–55. http://dx.doi.org/10.1017/s0956618x23000029.
Testo completoAbstract (sommario):
Charles III acceded to the British throne on 8 September 2022, becoming at the same time Supreme Governor of the Church of England. This article presents an overview of the law relating to the King and the Church of England, and considers the effects of the royal supremacy today.
23
MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE". Historical Journal 48, n. 4 (dicembre 2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.
Testo completoAbstract (sommario):
Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, promoting episcopal power and liturgical reform, anglicanization of the Church of Scotland was the goal of James VI and I, and one which he pursued until his death. The motivation for King James's persistent desire for the fulfilment of this policy is to be found in his rapid assimilation to the Church of England after 1603 and, moreover, in his goal of the reunification of Christendom as a whole, on the Anglican model.
24
GLICKMAN, GABRIEL. "PROTESTANTISM, COLONIZATION, AND THE NEW ENGLAND COMPANY IN RESTORATION POLITICS". Historical Journal 59, n. 2 (1 dicembre 2015): 365–91. http://dx.doi.org/10.1017/s0018246x15000254.
Testo completoAbstract (sommario):
ABSTRACTEstablished in 1662, the New England Company introduced the first crown-sponsored initiative for propagating the gospel among the native populations bordering English America. Under the leadership of Robert Boyle, its work influenced royal policy, but awakened contention over the practice of Atlantic colonization and, simultaneously, the making of the Restoration church. This article examines the reception of the Company in England, showing how its architects sought to link the plantation process to the advancement of a global Protestant mission. The ambition drew Company leaders into debates over the reshaping of church institutions on both sides of the Atlantic. In England, the mission became a vehicle for the promotion of Protestant ‘comprehension’, as a bid to unite the different streams of the reformed religion, and widen the fold of the established church. However, the Company was frustrated by the confessional antagonisms that entered into domestic politics. Divisions between congregations thwarted missionary collaboration, and stirred doubts in England and America over the relationship between colonization and the ‘Protestant interest’. The article will identify the conflicts within the Restoration church as a formative factor behind competing ideas of overseas expansion, and a substantial obstacle to the emergence of the Protestant mission as part of the colonizing strategies of the English crown.
25
Turner, S. "Collections of British satirical prints in England and America". Journal of the History of Collections 16, n. 2 (1 novembre 2004): 255–65. http://dx.doi.org/10.1093/jhc/16.2.255.
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MCGRATH, STEVE. "Saints and Strangers: New England in British North America". Connecticut History Review 45, n. 2 (1 ottobre 2006): 303–4. http://dx.doi.org/10.2307/44369748.
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Davey, Andrew P. "Confronting a Beast: The Church of England and the British National Party". International Journal of Public Theology 5, n. 4 (19 maggio 2011): 435–57. http://dx.doi.org/10.1163/156973211x595925.
Testo completoAbstract (sommario):
This article explores the background to the British National Party’s high profile during the 2010 General Election, and the development of its use of Christian identity in its campaigning and its internal discourses. This is set alongside the stand taken by the Church of England before and during the election campaign in challenging the racism of the Party. The article begins to map the theology that must underpin the ongoing struggle against the forces that contribute to the support for the BNP, and it draws conclusions about the theological significance of the action and discourse of the Church of England in statements and grassroots mobilization.
28
RUOTSILA, MARKKU. "The League of Nations Controversy among British Protestants". Journal of Ecclesiastical History 65, n. 2 (13 marzo 2014): 327–46. http://dx.doi.org/10.1017/s0022046912000784.
Testo completoAbstract (sommario):
Traditionally, the British reaction to the League of Nations has been narrated in terms of an almost uniform acceptance. British Churches, in particular, have been seen as among its most enthusiastic supporters and principal campaigners for its creation. In fact, a significant amount of debate over the League erupted in the Church of England and the Free Churches. In these debates, Christian Socialists emerged as passionate League enthusiasts and conservative premillenarians as equally passionate opponents. Throughout, many of the key church leaders who were publicly supportive of the League continued to harbour deep private reservations.
29
Bontrager, Shannon Ty. "The Imagined Crusade: The Church of England and the Mythology of Nationalism and Christianity during the Great War". Church History 71, n. 4 (dicembre 2002): 774–98. http://dx.doi.org/10.1017/s0009640700096293.
Testo completoAbstract (sommario):
The Church of England, being the state church of an imperial nation of diverse peoples and creeds, had to contend with provocative controversies in the early twentieth century leading up to the First World War. Perhaps the greatest was secularization, which gained momenturn in the previous century.2 The last fifty years of the nineteenth century proved threatening for church leaders. Horace Mann's 1851 religious census in England and Wales, although controversial, insinuated church attendance was much lower in Great Britain than previously perceived. Causing more anxiety, the State Church consistently lost authority over many of its traditions, including administering burial grounds and the last rights ceremony.3 Additionally Ecclesiastical courts gave up authority to the civic courts of British society.
30
Taylor, Stephen. "Whigs, bishops and America: the politics of church reform in mid-eighteenth-century England". Historical Journal 36, n. 2 (giugno 1993): 331–56. http://dx.doi.org/10.1017/s0018246x00019269.
Testo completoAbstract (sommario):
ABSTRACTThe eighteenth century is traditionally seen as an interlude between two vigorous movements of church reform. This article explores the problems and attitudes which underlay the absence of major structural reform of the Church in this period. To do so, it examines the failure of attempts, especially those of the 1740s and 1750s, to create an anglican episcopate in the American colonies. The leaders of the Church of England were agreed that the need for American bishops was pressing, on both pastoral and administrative grounds, and the 1740s and 1750s witnessed two proposals for their creation which were supported by virtually the whole bench of bishops. Both failed. The whig ministry resolutely opposed these initiatives, largely out of fear that any debate of church reform would revive the political divisions of Queen Anne's reign. The bishops, moreover, were prepared to submit to this ministerial veto, despite their belief in the necessity of reform, not through political subservience, but because they too feared renewed controversy about religion and the Church, believing that such controversy would revive both anti-clerical attacks from without and bitter divisions within.
31
Buturlimova, Olha. "Relations Between Labour Party and Christian Churches in England at the End of XIX – the First Third of the XX cc." European Historical Studies, n. 13 (2019): 101–20. http://dx.doi.org/10.17721/2524-048x.2019.13.101-120.
Testo completoAbstract (sommario):
The article traces the responses of the Church of England, Roman – Catholic Church and “free churches” on the development of the Labour Party. The author underlines that Labour party was assisted by those Christian churches. It is mentioned also that Labour Church and Ethic Church as Labour supporters too. The article touches upon such problems as social inequality in British society, secularization of the working class in urban cotton towns and ports. Anglican Church’s help to the low-income working class is investigated also. The author underlines that British Labour party was deeply influenced by Christian Socialism so it made its relations with Church of England closer. Chaplains supported the Labour party in their sermons, letters and church press. Such favour was especially crucial in rural areas where Labour party had lower election results in comparison with Liberal and Conservative parties. The author analyses contribution of the “free churches” to the development of the Labour party. It is widely recognized that “free churches” are identified as traditional ally of the Liberal party. The author confirmed that “free churches” did not give wide electoral support to the Labour party but gave considerable amount of candidates who were active in trade unions, local Labour parties and in the British Parliament. The author also considers that the Roman – Catholic communities mainly represented by Irish immigrants and their descendants as an important part of the wide social base of the Labour Party. The author comes to conclusion that strong ties between Christian churches and the British Labour party help us to explain its program and election successes in the first third of the XX century.
32
Mehrabi, Kimia. "Authority and Instability: Investigating Jane Austen’s View of the Church and Clergy in Pride and Prejudice". International Journal of Linguistics, Literature and Translation 5, n. 6 (13 giugno 2022): 85–90. http://dx.doi.org/10.32996/ijllt.2022.5.6.10.
Testo completoAbstract (sommario):
The Church of England, the greatest Anglican establishment and the symbol of Great Britain's imperialism, has been the juncture of English history and literature throughout history. Although, after industrialization, the British society went toward a religious reformation in the Victorian era, some historians consider the early nineteenth century England as the 'Golden age' of England's ecclesiastical imperialism. Jane Austen, in her six published novels, has scrutinized the true essence of the Church of England from her specific glasses of sharpness. So, with reference to Austen’s Pride and Prejudice, this paper engages in questioning whether her works, as famous literary works of the nineteenth century which satirically depict the original social context of the time, influenced the social mind toward the Victorian reformation. In Pride and Prejudice, Miss Austen doubts the power and real position of the church and shows her disdain for religion through the foolish narrow-minded characterization of the story's clergyman: Mr. William Collins. The present study aims to illuminate the true essence of The Church of England during the late eighteenth and early nineteenth century according to what Jane Austen has depicted in her novel Pride and Prejudice. Hence, this paper first probes into the religious climate of the pre-Victorian era, then it investigates Jane Austen's role, as one of the greatest writers of the age, in Victorian religious reformation, and lastly, the study aims to conclude how the British society led to the decline of religion and ecclesiasticism in the modern age.
33
Blair. "Transatlantic Tractarians: Victorian Poetry and the Church of England in America". Victorian Studies 55, n. 2 (2013): 286. http://dx.doi.org/10.2979/victorianstudies.55.2.286.
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34
Lisowski, Jennifer Margaret. "The United Methodist Church’s Complicated History with Slavery and Racism". Methodist History 61, n. 2 (ottobre 2023): 116–28. http://dx.doi.org/10.5325/methodisthist.61.2.0116.
Testo completoAbstract (sommario):
ABSTRACT The early founders and leaders of the Methodist movement in England and America were strongly opposed to the institution and practice of slavery and early documents, including letters and conference resolutions, give evidence to their convictions. However, as the Methodist Church became established in America, church leaders wrestled with how to distinguish between the values of the church and those of the emerging nation, as well as their religious and political identities. In the midst of a divisive political landscape and opposing ideas regarding the role of the church in social issues, the Methodist Church made some tragic compromises, with members publicly defending slavery and others allowing racism to invade their church practices. This history is not only a humbling reminder of the errors of the past, but a warning and call to action for the United Methodist Church in the fight against racism both inside and outside the church.
35
Bevir, Mark. "The Labour Church Movement, 1891–1902". Journal of British Studies 38, n. 2 (aprile 1999): 217–45. http://dx.doi.org/10.1086/386190.
Testo completoAbstract (sommario):
Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.
36
Slater, Peter. "Conforti, Saints And Strangers - New England In British North America". Teaching History: A Journal of Methods 31, n. 2 (1 settembre 2006): 109–10. http://dx.doi.org/10.33043/th.31.2.109-110.
Testo completoAbstract (sommario):
One of the many virtues of this compact, but multi-layered, survey of colonial New England is that it never forgets that the past had a past. A major theme of Saints and Strangers is how successive generations of colonial New Englanders located themselves in time and place through reinterpretations of the roles and deeds of their ancestors. Depending on developments in both North America and in the home country, New Englanders saw themselves either as a new strain with a special mission or as British, through and through, playing their part in the burgeoning empire.
37
Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America". Journal in Humanities 5, n. 2 (27 gennaio 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.
Testo completoAbstract (sommario):
Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
38
Brown, Stewart J. "Providential Empire? The Established Church of England and the Nineteenth-Century British Empire in India". Studies in Church History 54 (14 maggio 2018): 225–59. http://dx.doi.org/10.1017/stc.2017.19.
Testo completoAbstract (sommario):
In the early nineteenth century, many in Britain believed that their conquests in India had a providential purpose, and that imperial Britain had been called by God to Christianize India through an alliance of Church and empire. In 1813, parliament not only opened India to missionary activity, but also provided India with an established Church, which was largely supported by Indian taxation and formed part of the established Church of England. Many hoped that this union of Church and empire would communicate to India the benefits of England's diocesan and parochial structures, with a settled pastorate, parish churches and schools, and a Christian gentry. As the century progressed, the established Church was steadily enlarged, with a growing number of bishoprics, churches, schools, colleges, missionaries and clergy. But it had only limited success in gaining converts, and many Indians viewed it as a form of colonization. From the 1870s, it was increasingly clear that imperial India would not become Christian. Some began reconceptualizing the providential purpose behind the Indian empire, suggesting that the purpose might be to promote dialogue and understanding between the religions of the East and West, or, through the selfless service of missionaries, to promote moral reform movements in Hinduism and Islam.
39
Myers, Scott. "A Survey of British Literature on Buenos Aires During the First Half of the 19th Century". Americas 44, n. 1 (luglio 1987): 67–79. http://dx.doi.org/10.2307/1006849.
Testo completoAbstract (sommario):
The British involvement with Argentina has a long and, at times, tumultous history. Dating as far back as the 18th century the Rio de la Plata basin held a great attraction for British merchants. England needed Spanish America as a source of bullion and an outlet for individual goods.As early as the 1540s British vessels explored the coastlines, of Argentina. There already existed a considerable amount of trade between Brazil and England throughout the sixteenth century. The buccaneer William Hawkins, along with other Englishmen, was intent on expanding on this clandestine trade to other areas in the New World. Sometimes with the cooperation of the Spanish authorities, certain British merchants were able to maneuver themselves into the commercial life of these new colonies. By the eighteenth century the British had established numerous slave markets in Hispanic America including one in Buenos Aires.
40
Ramsay, Laura Monica. "The Church of England, Homosexual Law Reform, and the Shaping of the Permissive Society, 1957–1979". Journal of British Studies 57, n. 1 (gennaio 2018): 108–37. http://dx.doi.org/10.1017/jbr.2017.180.
Testo completoAbstract (sommario):
AbstractThis article re-examines existing narratives of British permissiveness and secularization through a discussion of the Church of England's role in shaping the 1967 Sexual Offences Act and ongoing debates on homosexuality in the 1970s. It suggests—contrary to existing narratives of religious decline and marginalization—that the views of church commentators, and the opinions of the Established Church more generally, remained of real cultural and political influence in the years leading up to the 1967 Act. Religious authorities were thus more responsible for the moral landscape of the permissive society than historians previously assumed. Nevertheless, British permissiveness was full of contradictions, not only in terms of the unexpected ways in which reform was shaped and brought about, but in terms of the constraints of the new moral settlement which decriminalized homosexual behavior within modest boundaries. Such contradictions were not confined to the opinions of religious commentators—they were the genuine essence of the position on which the moral consensus in favor of homosexual law reform was based. Through a consideration of the final collapse of this moral consensus in the years after 1970, this article reassesses questions of the nature and timing of British secularization. It considers how the Church of England, although anticipating and shaping earlier developments in approaches toward sexual morality, unintentionally left itself out in the cold in the years after 1970, as progressive opinion began to move away from the consensus on which the 1967 Act had been based.
41
ATHERTON, IAN. "CATHEDRALS, LAUDIANISM, AND THE BRITISH CHURCHES". Historical Journal 53, n. 4 (3 novembre 2010): 895–918. http://dx.doi.org/10.1017/s0018246x10000397.
Testo completoAbstract (sommario):
ABSTRACTRecent research has argued that English cathedrals, particularly but not exclusively Westminster Abbey, formed a ‘liturgical fifth column’ in the church and were the Trojan horse by which Laudianism – the ceremonial, clericalist, anti-Calvinist policies associated with Charles I and William Laud in the 1620s and 1630s – was introduced into the English church. This article re-examines links between cathedrals and Laudianism, not just in England, but also in the associated Protestant state churches of Charles's other realms: Ireland and Scotland. Laudian divines emphasized cathedrals as liturgical showcases, ‘mother churches’ which their ‘daughters’, the parish churches, should follow in the policy of the ‘beauty of holiness’, particularly the placing, railing of, and reverence to the Laudian altar. However, cathedrals are shown to be more diverse than historians have generally allowed, and Laudian policies are shown to have been grafted on to cathedrals, rather than emerging from them. Caroline cathedrals were more the victims of Laudianism than its midwives.
42
Carwardine, Richard, e Walter H. Conser. "Church and Confession: Conservative Theologians in Germany, England, and America, 1815-1866". Journal of American History 72, n. 2 (settembre 1985): 407. http://dx.doi.org/10.2307/1903411.
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Buckley, Thomas E., e Walter H. Conser. "Church and Confession: Conservative Theologians in Germany, England, and America, 1815-1866". Journal of the Early Republic 5, n. 2 (1985): 258. http://dx.doi.org/10.2307/3122959.
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44
Neal T. Dugre. "Church, State, and Commonwealth: The Transatlantic Puritan Movement in England and America". William and Mary Quarterly 74, n. 2 (2017): 344. http://dx.doi.org/10.5309/willmaryquar.74.2.0344.
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45
Clark, Michael D., e Walter H. Conser. "Church and Confession: Conservative Theologians in Germany, England, and America, 1815-1866". American Historical Review 90, n. 4 (ottobre 1985): 902. http://dx.doi.org/10.2307/1858849.
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46
Fadeyev, Ivan. "The Problem of Religious Identification in the Church of England: the British Constitution and the Established Church". ISTORIYA 11, n. 3 (89) (2020): 0. http://dx.doi.org/10.18254/s207987840009205-4.
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47
Davies, John. "Bishop Ambrose Moriarty, Shrewsbury and World War Two". Recusant History 25, n. 1 (maggio 2000): 133–58. http://dx.doi.org/10.1017/s0034193200032040.
Testo completoAbstract (sommario):
Kenneth O. Morgan has argued that in 1945 it was ‘generally acknowledged that British society had undergone a massive transformation during the war years …’ The impact of World War Two on British society has been explored perceptively by Marwick and others. However, there has been little attempt to examine the impact of the war on the churches in Britain. This is especially the case with the Roman Catholic Church. The more general works have little to say of the Catholic church during this period. There have been some limited regional studies of Catholicism in the pre-war period but it is only for the post-war period, prior to and since the Second Vatican Council, that there has been any systematic attempt to examine structural changes in Catholicism. Hornsby-Smith in a series of enquiries has examined the social changes in the Catholic community in England since the Second Vatican Council. In a brief overview he described the Catholic church in England prior to the Council as having the characteristics of a ‘mechanistic’ organisation, namely a distinct hierarchical control structure, vertical relations between superiors and subordinates and an insistence on loyalty to the institution.
48
Magra, Christopher P. "Book Review: Saints and Strangers: New England in British North America". International Journal of Maritime History 18, n. 1 (giugno 2006): 422–23. http://dx.doi.org/10.1177/084387140601800140.
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49
Campbell, Debra. "The Rise of the Lay Catholic Evangelist in England and America". Harvard Theological Review 79, n. 4 (ottobre 1986): 413–37. http://dx.doi.org/10.1017/s0017816000020186.
Testo completoAbstract (sommario):
In December 1916 David Goldstein, Catholic convert and former Jewish socialist cigarmaker, approached Boston's Cardinal William Henry O'Connell with a novel plan. Goldstein wanted to deliver lectures on Catholicism from a custom-built Model-T Ford on Boston Common. A little over a year later, across the Atlantic, Vernon Redwood, a transplanted tenor from New Zealand, asked Francis Cardinal Bourne of Westminster for permission to speak on behalf of the church in Hyde Park. Both Goldstein and Redwood received episcopal approval and Boston's Catholic Truth Guild and London's Catholic Evidence Guild were born. The emergence of these two movements marked a new epoch in the history of the Roman Catholic laity in the English-speaking world. The fact that the lay evangelist appeared on the scene during the First World War and in the aftermath of the Vatican condemnations of Americanism (1899) and Modernism (1907), actions generally assumed to have dampened the spirit of individual initiative in the church, renders them all the more illuminating to scholars of modern Catholicism. Goldstein and Redwood both exemplified and encouraged the new assertiveness which began to characterize a growing number of the American and English laity by the First World War. They call our attention to a significant shift in the self-identity of the lay population which came to fruition during the period between the World Wars, a shift which prompted even tenors and cigarmakers to mount the public pulpit.
50
Frankl, P. J. L. "Mombasa Cathedral and the CMS Compound: the Years of the East Africa Protectorate". History in Africa 35 (gennaio 2008): 209–29. http://dx.doi.org/10.1353/hia.0.0017.
Testo completoAbstract (sommario):
Exactly when Islam arrived on the Swahili coast is difficult to say, but Mombasa was a Muslim town long before the arrival of Vasco da Gama in 1498. During the two centuries or so that the Portuguese-Christians occupied this part of the sea route from Europe to India there were churches in Mombasa and elsewhere in Swahililand, but none has endured. Modern Christianity dates from 1844, when Ludwig Krapf arrived in Mombasa. Before then Mombasa was a “wholly Mohammedan” town. Krapf, a German Lutheran, was employed by the Church Missionary Society (CMS) based in London. Failing to make any converts on the island, Krapf moved into the coastal hinterland, among the Nyika, where Islam was less in evidence and where, therefore, Krapf was more hopeful of success. With remarkable perspicacity he wrote: “Christianity and civilisation ever go hand in hand…. A black bishop and black clergy of the Protestant Church may, ere long, become a necessity in the civilisation of Africa.”In England, when attention was drawn to the east African slave trade, a settlement of liberated slaves was established on the mainland north of Mombasa island in 1875, and a church built (Emmanuel Church, Frere Town)—the first parcel of land in central Swahililand to be owned by European-Christians. There was still no church on the island. However, this was the zenith of the British imperial power and in the capital of almost every major British overseas possession, it was de rigueur—alongside the Secretariat and the Club—to have a Church of England cathedral.