Journal articles on the topic 'Anglican authors'

AbstractHow should Anglicans regard other religions? The approaches of a number of Anglican writers considered in this article are valuable, both to Anglicans and to others, beginning with F.D. Maurice in the late nineteenth century. Others include Kenneth Cragg, an Arabist and Evangelical; Alan Race, author of the Exclusivist, Inclusivist, and Pluralist paradigm; Kwok Pui-Lan, a contemporary Asian feminist; Ian S. Markham, who proposes a ‘Theology of Engagement’; Rowan Williams, Archbishop of Canterbury and an important writer on the theology of Raimon Panikkar; David F. Ford, proponent of the Cambridge Scriptural Reasoning (SR) program that seeks ‘better quality disagreement’; and Keith Ward, whose systematic theology develops a concept of ‘convergent spirituality’. Moving from the theoretical to the practical, the article discusses the global United Religions Initiative of William E. Swing, former Episcopal Bishop of California. Collectively, these authors provide a range of intersecting Anglican approaches to the evolving question of Anglican relations with other world religions.

This article studies the appropriation of Anglican choral evensong, and more specifically, dress at choral evensong, in the Netherlands outside the context of the Anglican Church to gain more insight into religiosity in the Netherlands. The authors explore the dress worn at choral evensong in the Netherlands and the meanings participants attribute to it. The concepts of denotational and connotational meanings are used as an analytical tool. In analysing their interviews, the authors came across three categories of meaning and function participants attribute to dress at choral evensong. The first category was the reference to ‘England as a model’. By wearing Anglican dress, choirs indicate they belong to the high-quality sound group of English cathedral choirs. At the same time, by changing the Anglican ‘dress code’, choirs emphasise their unicity and individuality, independent of church traditions. The second category was the marking of identity: choirs copy the dress from the English tradition, but add some elements to mark their own identity. Besides this marking of identity, aspects of unicity, uniformity, group identity, and gender-marking also play a part. The third category was metamorphosis and transcendence. Choir members refer to unarticulated transcendental experiences by wearing ritual liturgical dress. On the one hand the authors noted a ‘cathedralisation’ or ‘ceremonialisation’ of the singers’ dress, and on the other a de-institutionalisation, for example, in the dress of the minister, if present. The article’s main conclusion is that the fieldwork data reveal that dress at choral evensong in the Netherlands points to changing religiosity at two different levels. First, the authors observe a transformation in the way religion is expressed or ritualised in Reformed Protestant churches in the Netherlands. The popularity of evensong suggests a longing for other forms of worship, with a focus on ceremonies and Anglican-like vesture for the singers. Second, they observe a mix of concert practices and Anglican-like rituals, which the interviewees in our research refer to as a new form of religiosity. In both practices the traditional dress of the Anglican Church is used, whether copied exactly or adapted. A new phenomenon may be observed: choirs wear Anglican-like vesture decoupled from the Anglican Church as they are longing for transcendental experiences which they find in the musical-ritual form and high musical quality of choral evensong.

ABSTRACTIt is argued that the Windsor Report is a new Anglican ecclesiology that attempts to answer problems within more classical and historically induced and offered Anglican ecclesiologies. In order to reflect this new direction, the authors borrowed ideas from several offsetting loci—including Roman Catholic receptio theology of communion and a more classic magisterial Protestant theology of Scripture—and as such has morphed the understanding of how Anglican authority, in all its forms, might look without opting for a Roman or the, as perceived by many as problematic, Protestant Liberal model. It is asked whether there is a polarity in the above theologies and which theme, if any, must assume the central role in articulating Anglican ecclesiology. I offer that it is the tacit theology of Scripture that is the true strength of the Windsor Report and which needs to be clarified in future discussions on Anglican ecclesiology.

This article addresses a neglected facet of a familiar political debate, the contribution of Anglican royalist writers to the Engagement controversy. A new interpretation of the core issues at stake in the debate is offered by focusing on these Anglican responses. The work of Quentin Skinner, Margaret Judson, and John Wallace concentrated on the discussion of the duty of obedience to de facto powers. This article contends, however, that it was a debate over the nature of oaths and the lawfulness of taking apparently contradictory sworn promises which was at the heart of the controversy. Writers offered competing interpretations of the bond of oaths and covenants, the supporters of the Rump claiming that they were conditional and dependent for the obligation on circumstantial considerations, the Engagement's opponents claiming that these sworn bonds were non-reciprocal and indissoluble. In this debate both pro- and anti-Engagement authors used casuistic arguments to urge their readers either to take or to refuse the declaration of loyalty to the Commonwealth. Yet, whilst in print Anglicans had counselled against subscribing, in two manuscript cases of conscience they allowed correspondents to take the Engagement.

ABSTRACTSince the Anglican Church has neither a teaching Magisterium of the Roman model, nor a binding Confession of Faith as in some Lutheran and Reformed traditions, it has become commonplace to invoke the dictum Lex orandi, Lex credendi and claim that Anglican doctrine is enshrined in its liturgy. This of course may have made some sense when all Anglican Prayer Books had not wandered far from the 1662, or even 1637/1764 texts, but it becomes much more problematic today, when, even with ‘guidelines’ issued by the International Anglican Liturgical Consultation (which have only the authority a Province wishes to give them), Provincial liturgies grow further and further away from any common prayer texts. This is particularly pertinent in an ecumenical context with regard to the Anglican understanding of its threefold ministry. The Preface to the Ordinal (1550, 1552 and 1662) stated: ‘It is evident unto all men diligently reading the Holy Scriptures and ancient authors that from the Apostles' time there have been these orders of Ministers in Christ's Church, Bishops, Priests and Deacons’.

ABSTRACTTheological education should take full account of the context in which it operates and authors share a commitment to a broadly defined liberation theology which takes the experience of the poor as its starting point. Focus is on the College of the Transfiguration in Grahamstown, a city with an unemployment rate of over 50 percent. The College supports not only theological education but also integrates ministerial and spiritual formation. The political context of South Africa has influenced the shape of theology even though students come from many other places. The contextualization thrust of the theology is shaped by a commitment to Outcomes Based Education. Anglican studies curriculum is shaped by this method and aims for a capacity to describe such things as Anglican identity, polity and beliefs. This is carried out in the absence of any sustained robust discourse on Anglican identity in the Anglican Communion.

The 1920 Lambeth Conference viewed the Anglican Communion’s confederated structure among autonomous churches as a model for the future organic reunion that its famous Appeal proposed. This article examines the Conference’s discussion of this model, as well as an influential early critique of the model, written by Yves Congar in 1937. More recent conflicts within the Anglican Communion, as well as analyses of these conflicts, have confirmed some of the practical aspects of Congar’s critique, even while Roman Catholic self-reflection has moved beyond his own early alternatives. In conjunction with Roman Catholic rethinking of the nature of oversight, the Appeal’s challenge, after 100 years, now appears to lie in the direction of a more radical restructuring of Anglican ecclesial life than its authors originally anticipated.

Anglican exegesis in the later seventeenth century of Revelation's prophecies demonstrates that apocalyptic ideas continued to hold currency in England after the mid-century period with which they are most often associated, promoting the very civil and ecclesiastical authorities they had previously been used to oppose. Present in the writings of prominent Restoration scholars and churchmen like Henry More, Gryffith Williams and Gilbert Burnet, as well as lesser-known authors, Anglican apocalyptic interpretation dispels the traditionally-held opinion that such convictions lost their power and validity with the decline of radical fortunes, and confirms that apocalyptic thought was not simply a language of disaffection on the political and religious margins of society.

Англиканские Церкви традиционно занимают очень активную позицию по социально-значимым вопросам. В данной статье на примере Церкви Англии и Епископальной Церкви США будет рассмотрено, какой ответ на вызов пандемии коронавируса дало англиканское богословие. Речь идёт в первую очередь о сакраментологии, точнее - о богословии Евхаристии. Статья состоит из трех частей. В первой говорится о формировании англиканского подхода к причащению Святых Таин вне контекста храмового богослужения. Во второй части рассказано о современных литургических и канонических нормах, регулирующих причащение Святых Таин вне храма. Третья часть посвящена описанию и краткому анализу тех перемен в практике преподания таинства Евхаристии, которые произошли и продолжают происходить в англиканской традиции в связи с пандемией коронавируса 2020 г. Методология исследования в первых двух частях основана на анализе богослужебных книг Церкви Англии и Епископальной Церкви США с привлечением классической вторичной литературы. В третьей части основным методом является анализ недавних документов, изданных официальными органами упомянутых Церквей с привлечением данных о практических шагах англиканского духовенства и реакции на них церковных властей, почерпнутых из англиканских церковных СМИ. The Anglican churches have traditionally been vocal on social issues. In this article the authors provide a case study of the Church of England and the Episcopal Church (United States) seeking to comprehend the Anglican theological, or, more precisely, sacramentological response to Covid19. The article includes three main parts. The part one deals with development of the Anglican approach to distribution of the Eucharistic elements beyond the context of communal worship in church. The part two tells about the present state of the related norms and practices. The part three is a theological study of the changes in the Eucharistic practices caused by the Covid19 pandemic. The method applied for the first two parts is based on analysis of official liturgy sources of the Church of England and the Episcopal Church; some classic secondary works are also used. In the part three the authors offer a theological vision based on a selection of resent documents issued by Anglican church authorities in England and the US as well as on mass media information regarding practical steps proposed by some Anglican clergy in both churches.

One of the persisting problems in the religious history of sixteenth- and seventeenth-century England has been a question of taxonomy. Authors still puzzle over whether we should have a name for the moderate, conforming section of the Church of England, to distinguish it from those whom we call Puritans. Was there, in fact, an essential difference between those two groups? A second question is, How far to the “left” on the religious “continuum” can we go before Puritanism changes into something qualitatively different? This usually becomes the problem of whether the Quakers were the extreme fringe of Puritanism or something altogether different. This study will offer evidence, statistically expressed, that there were consistent and significant differences between these positions.

Purpose – The purpose of this study is to examine records management practices as factors influencing the administration of the Church of Nigeria (Anglican Communion). Design/methodology/approach – The study adopted the causal-comparative research design of the ex post facto type. The multi-stage sampling technique was used to select the sample for the study. A four-point Likert scale questionnaire that ranged from strongly disagree, disagree, agree and strongly agree was used to collect data. Three research questions were raised and answered. Data collected were analyzed using descriptive statistics. Findings – The outcome shows the various records management practices that the Church engaged in which include the creation, maintenance, ease of access to, use, preservation and final disposal of the records. Other findings of the study also revealed the joint influence (positive relationship) of records management practices (records creation, use, maintenance and retention or disposal) on the administration of the Church of Nigeria (Anglican Communion) to be significant which follows that there is a significant positive relationship between records management practices and administration of the Church of Nigeria (Anglican Communion). Also, it is only record use (β = 0.27; t = 5.53; p < 0.05) that has a significant relative influence on the Church of Nigeria’s (Anglican Communion) administration. Others like record creation or received (β = 0.02; t = 0.28; p > 0.05), records maintenance (β = −0.06; t = −0.93; p > 0.05) and records retention or disposal (β = 0.11; t = 1.76; p > 0.05) have no significant influence on the church administration. Therefore, it is only records use that can predict or influence the administration of Anglican Church positively. Originality/value – The study is the original findings of the authors.

Summary In the Netherlands there is a popular practice of Anglican choral evensongs (outside the context of the Anglican Church), organised either as worship, a concert or as worship and a concert at the same time. The evensongs are performed either completely in English or partly in English, partly in Dutch. In this article the authors will explore for what reasons the English language as non-vernacular is used. Which qualities do participants attribute to the English language in evensongs in the Netherlands and how should these qualities be interpreted? The use of language will be explored as a possible indicator of transformation of religiosity. The main conclusion is that the English language is used because of the beauty of its sound, the ritual quality of using a non-vernacular, and its power to evoke an experience of sacrality and contrast. Participants, it is found, are critical of the traditional Reformed emphasis on words, and refer instead to unarticulated transcendental experiences.

This article examines the late-seventeenth-century Church of England's understanding of rulers’ ecclesiastical imperium through analysing a pamphlet debate about Julian the Apostate and Church-state relations in the fourth-century Roman empire. In 1682 an Anglican cleric, Samuel Johnson, printed an account of Julian's reign that argued that the primitive Christians had resisted the emperor's persecutory policies and that Johnson's contemporaries should adopt the same stance towards the Catholic heir presumptive, James, duke of York. Surveying the reaction to Johnson, this article probes the ability of Anglican royalists to map fourth-century Roman onto seventeenth-century English imperium, their assertions about how Christians should respond to an apostate monarch, and whether these authors fulfilled such claims when James came to the throne. It also considers their negotiation of the question of whether miracles existed in the fourth-century imperial Church. It concludes that, despite Rome's territorial dimensions, imperium remained a fundamentally legal-constitutional concept in this period, and that the debate over Julian highlights the fundamentally tense and ambivalent relationship between Church and empire.

This article compares and contrasts the 1580 texts A briefe discours contayning certayne reasons why Catholiques refuse to goe to Church by Robert Persons, and Gwssanaeth y Gwŷr Newydd by Robert Gwyn. Both books deal with church papism, and were written whilst the authors were in Rome together. Despite the simi-larity of theme, and the fact that the two most likely consulted each other about the work, many significant differences remain between the two texts. This article seeks to discuss these differences, and to assess what conclusions can be inferred from them as to the relative conditions of English and Welsh Catholicism, and the effect that this had on the authors’ work.

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.

ABSTRACT: From 1709 to 1711, Thomas Prince (1687–1758), recent Harvard graduate and future minister of Boston’s Old South Church, traveled between Boston, Barbados, and London. His travel journal (now in the collections of the Massachusetts Historical Society) excerpted passages from English poetry and popular song from the previous five decades. By transcribing the works of a politically and religiously diverse range of authors (Whig and Tory, Nonconformist and Anglican), Prince made the case for a tolerant, patriotic, and cosmopolitan Britishness. In late February and early March 1710, while Prince was in London, Anglican minister Henry Sacheverell was impeached by Parliament for preaching a sermon questioning Nonconformists’ loyalty. During his trial, anti-Dissenter rioting broke out in London and spread across England and Wales. As Prince transcribed poems for and against Sacheverell, he bemoaned the factional contention that was undermining British unity. In the middle of the nineteenth century, Chandler Robbins Gilman and Chandler Robbins, both great-grandnephews of Prince, incorporated brief excerpts from his travel journal in fictional tales and sketches. Gilman and Robbins used these fragments to symbolize the cultural continuity between England, New England, and the United States, overlooking the contingency and fragility of British identity in Prince’s account.

The canon law of the Church of England begins from the assumption that scripture contains ‘all things necessary to salvation’ but the law makes little attempt to lay down rules for the way in which scripture should be interpreted. The authors attribute this reticence to the fact that, historically, adherents of the Church of England have been inclined to disagree about the nature both of ecclesiastical and of scriptural authority; and one of the functions of the Church's canon law has therefore been to hold together a wide spectrum of theological opinions. This comprehensiveness, however, causes strains within the wider Anglican Communion and may lead to difficulties of mutual comprehension in ecumenical conversations.

Private or state interests stimulated fresh mapping and 'chorographical' regional surveys in Elizabeth I's reign. In Wales there was more concern to promote the Galfridian British History, especially in national histories, though most trends and motivations, including the desire to produce county surveys, were shared with English counterparts. From c .1620 the chronological emphasis shifted, as High Anglican gentry authors produced county surveys concentrating on medieval aristocratic families, eschewing earlier times for lack of evidence. George Owen's interest in natural history in The Description of Pembrokeshire (c.1603) was taken up again in the 1690s by Edward Lhwyd. Though mocked for excessive detail, specialisation and rigour signalled a more critical approach by 1700.

Cathedral and Metropolitical Church of Christ at Canterbury is the Mother Church of the worldwide Anglican Communion and seat of the Archbishop of Canterbury. In the Trinity chapel of cathedral is located a marble pavement with complex symbolism. Experts often argue when was created this pavement and circumstances. Researchers agree only that the Italian or French craftsmen were authors of this pavement. The author of this article proves that the Italian marble craftsmen Cosmati were creators of a mosaic pavement. Craftsmen are known for creation of pavement in a presbytery of the Westminster Abbey in London. The author of this article deciphers symbolism of marble pavement. The author of this article assumes this Cosmati floor mosaics symbolize the opening way of man to Heavenly Jerusalem.

The author attempts to reconstruct in the most general detail the history of the application of federative terminology to the description of the structure of the Christian Church. The concept of federation appeared in the 18th century in the works of Protestant church historians who believed that the formation of the initial church structure was modeled on the federative political structures that emerged in Greco-Roman antiquity. Further mastering of the relevant political terminology by church authors was facilitated by the formation of the theory of political federalism in the 19th century and its popularization in the political and public life of many states. The author shows how since the end of the 19th century the concept of federation has been applied to the church constitution at its modern stage. This practice was especially characteristic of the representatives of the Anglican Church, in whose official rhetoric the image of federation took an important and prominent place. It was in the midst of the Anglican Church that the formula of the Church as a federation was born. Thanks to Protestant influence, federative terminology enters the language of ecumenical theology, being used there in particular to denote an intermediate form of ecclesiastical union. However, federative formulas in ecclesiology were accompanied by constant criticism, mainly for allegedly bringing with them alien and profane associations. An irreconcilable position was taken by Catholic authors, who for a whole century have been developing a theological refutation of ecclesiastical federalism. Under the influence of their criticism, as well as significant historical and ideological changes, the image of federation gradually disappeared from the language of Christian theology, surviving ultimately in the form of a general and unanimous denial that the Church is not a federation. The author is trying to show that despite some artificiality in the use of federative terminology, there were certain theological insights behind its use concerning the status of particular Churches and the nature of their mutual unity. These intuitions were largely ignored by the general development of ecclesiology in the twentieth century with its main interest in the global and universal dimension of the Church.

Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.

Abstract Being one of the first texts to reproduce in printed form the Anglo-Saxon characters, A Testimonie of Antiquity, basically an edition of Ælfric’s “Sermo in Die Pascae”, has been the object of philological studies. Its subject matter related to the Anglican reform has also been analysed from a religious perspective. This article intends to focus on a different aspect, the reason for the text’s success evidenced in its several reproductions and content discussions, which have reached the 20th century. We claim the main credit for this success is to be given to its editors and, therefore, a pragmatic analysis concentrating on stance and engagement (Hyland 2005, 2009) is an adequate study frame. The conclusions will reveal how although there are quantifiable markers that facilitated the positive reception of the text, there were other elements (closer to modern writing implements) the authors utilized to achieve their final objective.

This article examines the place of Islam in the intellectual history of the European Enlightenment. In 1649, the English civil war resulted in the establishment of the Commonwealth under Oliver Cromwell and the execution of King Charles I; in the same year, the first English translation of the Quran was published in London. For some royalists, the two events were linked: they both signalled the moral demise of the kingdom, and indeed some polemicists depicted Cromwell as a ‘new Mahomet’ seeking to gain power by attacking the moral and religious foundations of the nation. Authors writing in English, such as Henry Stubbe, John Toland and George Sale, embraced the comparison, presenting the Muslim prophet as a reformer who preached pure monotheism and who abolished the powers of a corrupt clergy. They used the prophet and Islam to argue for the curtailing of the power of the Anglican Church; 18th-century French authors similarly lionised him as a polemical tool against the Catholic church. Muhammad, seen as an imposter or a reformer, was at the centre of European debates on the proper relations between Church, Crown and people. The article arises from a British Academy Lecture delivered on 18 May 2023.

The Anglican Church of Kenya (ACK) liturgical hymns have been greatly influenced by African indigenous music traditions. Singing of the hymns with appropriated Luhyia musical styles has had a profound effect on its authenticity in terms of performance style, harmony, rhythm, texture, form and structure, yet no study has been done to assess the extent to which these musical elements are altered. By examining the liturgical singing of ACK hymns in Butere Diocese, this study sought to determine the effect of appropriating Luhyia musical styles on both structure and performance. The article is underpinned on Nzewi musical theory of change and continuity which states that, for change to occur and be determined, there has to be an established cultural frame of reference. The study entailed collection of qualitative data done through use of interview schedules, observation check-lists, field notebook and tape recorders. The collected data was then organized in topics of discussions, analyzed descriptively and presented thematically and by use of staff notation. The findings of the study revealed structural changes that causes divided congregational perception on the performance of appropriated ACK hymns with some congregants opposing the resultant dance movements invoked by instrumentation as lost Anglicanism, while others approving of this new style of hymnody. Therefore, in order to strike a balance between Anglicanism and forces of appropriation, the study recommends the ACK choir directors to regulate instrumentation in liturgical hymnody. It is the authors’ hope that findings of this study will encourage choir directors to compose ACK hymns within their diverse Kenyan indigenous idioms in order to localize their worship singing experiences more.

In the current article, the author reviews three publications from 2020 by three prominent authors: Let Us Dream by Pope Francis, Coronavirus and Christ by John Piper, and God and the Pandemic by Tom Wright. Each of these works represents a different Christian tradition (Roman Catholic, North American evangelical, Anglican) and comes from different part of the world (Argentina / Rome, USA, United Kingdom). The emphasis of this review is on the way the three different approaches interpret God’s role in the pandemic, human involvement and relation with God, and the way COVID is generalised in these three publications. The analysis also looks at the genre of the works, their sources, audience, and literary structure. After considering each work separately, the last section of the article provides a brief commentary on the three approaches. There are certain similarities among the three works, like God’s rule over all and the emphasis on the active role of believers during the pandemic. However, there are also notable differences, particularly in distinct emphases of the authors. Attempting to summarise these approaches, the article concludes with three questions that could be used as a simplified summary of each approach: “How can we change the world for better after the COVID with God’s help?” (Pope Francis); “Why has God punished me with the COVID pandemic?” (John Piper); and “Will we be content with simple answers about God’s role in the COVID pandemic?” (Tom Wright).

In 1802, the first issue of the literary and critical magazine “The Edinburgh Review” was published. Detailed anonymous reviews quickly gained popularity among the reading public and provoked the appearance of similar reviews. At the same time, statesmen, scientists, writers and publicists were behind the publications. The founders of the new magazine were young Edinburgh lawyers F. Jeffrey, F. Horner, H. Brougham and the Anglican priest S. Smith. Most of the reviewers were Scots who studied at local universities, where their teachers were often prominent representatives of the Scottish Enlightenment. They attended scientific societies and clubs, sympathized with the Whigs, and pursued careers in law, politics, universities, and literature. Many were well acquainted with representatives of the political establishment, and some, like S. Smith, even had family ties with them. The reviewers were united by the bonds of long-term friendship, often common views on socio-political processes, as well as participation in various joint ventures in addition to book criticism. Although this did not cancel out possible disagreements, which, however, did not make the critics sworn enemies. These circumstances make it possible to see in the group of authors a kind of community, which is based on similar ideas and numerous social connections, in addition to the formal writing of reviews. The common features in the biographies of the founders of the review and its authors allow us to take a broader look at the social, political and cultural processes in Great Britain at the end of the 18th — first third of the 19th centuries.

In the more than thirty years that have passed since the authorization of the 1979 Book of Common Prayer, scholars and practitioners of its liturgical vision have mined the riches of its “baptismal ecclesiology,” its variety of texts, and its permissive rubrics; they have also raised new questions about its inconsistencies and shortcomings. Anglican and ecumenical partner churches have adapted and improved upon material found in the BCP in their own new liturgical resources, suggesting directions for further liturgical renewal, and the Episcopal Church itself has authorized supplemental texts in its Enriching Our Worship series, which began publication in 1998. Questions concerning expansive language, the relationship between baptismal ministry and its expression in holy orders, and the contextualization of liturgy in a multicultural church have come to the fore as primary concerns of the church in the twenty-first century, with important implications for the celebration of liturgy. The authors contend that attention to these questions, particularly regarding the language of prayer and the relationships among the ministers within the assembly, requires a more comprehensive discussion of liturgical renewal in the church, including the revision of the Book of Common Prayer itself. “… may be altered, abridged, enlarged, amended, or otherwise disposed of …”1

The religion of Edward Sackville, fourth earl of Dorset, foxed his contemporaries, and he has proved an equally slippery customer for those modern historians who wish to see unbridgeable confessional gulfs opening up in the 1620s and 1630s. A detailed study of him reveals ambiguities of position that confused his contemporaries and confound modern categorisation. Those who knew Dorset differed dramatically in their perception of his religion. To one French ambassador, Tillières, he was ‘un puritain’; while to William Middleton, Lord Fielding's chaplain, he appeared ‘strong for Precisians’. By contrast, another French ambassador, Fontenay, believed that Dorset ‘n’est pas trop ennemy de nostre religion' and the papal agent Carlo Rossetti thought him ‘assai fautori nell’ intrinseco dei Cattolicci’. In 1641 Sir Walter Erle even opposed the re-enfranchisement of Seaford on the grounds that ‘the lord of the town [i.e. Dorset] [was] a papist'. Dorset was called everything from a puritan to a papist—and other things besides. In dedicating his ‘account of religion by reason’ to Dorset, Sir John Suckling wrote that the tract—which was widely condemned as Socinian—‘had like to make me an atheist at Court and your lordship no very good Christian’. Whereas Professor Hexter addressed ‘the problem of the Presbyterian-Independents’, contemporary images of Dorset present the even more bizarre spectacle of a puritan-papist-pagan. Where, that is, they mention his religion at all. For time and again we find that descriptions focus mainly on Dorset's courtly and chivalric qualities. Clarendon portrayed Dorset as ‘a man of an obliging nature, much honour, of great generosity, and of most entire fidelity to the Crown’; but made no mention of his religious attitudes. When authors dedicated their writings to Dorset they consistently highlighted these same secular traits: Sir Richard Baker praised his ‘publicke vertues’, Edward May his ‘noble nature’; and even John Bastwick called him simply ‘illustrissimus’.

Driven by the linguistic and material imperatives of the civilizing mission, early twentieth-century British missionaries sought to reduce Gikuyu, a language spoken in much of central Kenya, to a systematic code of words and phrases. Two of them—A.R. Barlow, a sometime renegade Presbyterian layman, and A.W. MacGregor, a conservative Anglican—produced Gikuyu grammars in what MacGregor described as a “tentative” effort to ameliorate the linguistic difficulties of European settlers and Christian evangelists.This essay is an attempt to read these two dictionaries as historical texts, highlighting the ways in which they embodied the complexities and contingencies built into colonial hegemony. In the first instance, I argue that the dictionaries were functional tools of colonizing power. As John and Jean Comaroff have shown, missionaries' linguistic interventions were an integral part of the classifying project of colonial control: by insisting on rational modes of debate, and by defining the language in which the debate took shape, missionaries coercively imposed a hegemonizing trajectory onto cultural exchange. Following the Comaroffs, I outline the ways in which these grammars worked to colonize the language of Gikuyu subjects by creating and imposing linguistic meaning through the dictionary.At the same time, I suggest that these dictionaries were more than functional tools of missionary enterprise. The dictionaries sit uncomfortably at the point of contact between missionary linguistic power and Gikuyu discourse: if the dictionary was to be useful for missionary purposes, then its authors were necessarily compelled to enter into the idiomatic lexicon of local conversations over power, property, and wealth.

Статья представляет собой обзор основных документов, структур и практических подходов, определяющих место психологии как науки в современной жизни Церкви Англии. Во введении рассказывается о методологии исследования, а также о том, как в Церкви Англии понимается пастырское окормление. Авторы обозначают четыре основных инструмента англиканского душепастырства - совершение общественного богослужения, проповедь, частная исповедь, научение паствы христианской вере вне богослужения. Первая часть посвящена исследованию места психологии в подготовке духовенства Церкви Англии к выполнению пастырских задач. Здесь речь идёт о роли наук о душевном здоровье в системе богословского образования кандидатов в клир, об использовании психологических инструментов в оценке и самооценке кандидатов, включая рассмотрение связанных с душевным здоровьем требований к будущим клирикам, и о психологической составляющей дополнительного образования, которое обязаны проходить все священнослужители Церкви Англии. Во второй части авторы анализируют роль наук о душевном здоровье в практическом пастырстве Церкви Англии, уделяя особое внимание психологическим, богословским, а также юридическим аспектам этой деятельности. Третья часть статьи посвящена внутрицерковному контролю за психологическим и психиатрическим здоровьем духовенства, церковных работников и членов их семей, включая профилактику и коррекцию связанных с этой сферой расстройств. В заключении делаются выводы относительно результатов того подхода к наукам о душевном здоровье, который в настоящее время принят в Церкви Англии. Библиография представлена в порядке хронологии и включает списки изданных документальных источников и ключевой вторичной литературы. The article presents a review of key documental sources, structures and approaches that are characteristic for the psychological science in the Church of England’s practical life. In the Introduction to the article the authors tell about the method they applied in their research and the ways the pastoral ministry is understood in the Church of England. The authors identify four key instruments of the Anglican pastoral tradition: public worship, preaching, auricular confession, and Christian teaching beyond the church facilities. The Part Two is meant to describe the role of psychology in pastoral training of the Church of England’s clergy. It includes the position of the mental health sciences in formal education of the clergy candidates, the use of psychology-based methods in their assessment and self-assessment, and evaluation of the candidates that considers their psychological capacities, as well as mental health agenda within the continuing ministerial development, which is an accepted practice in the Church of England today. In the Part Three the authors analyze the place of the mental health sciences in actual pastoral practices in connection with some psychological, theological, and legal issues. The Part Four deals with the ways of supervision and protection of wellbeing of the Church of England’s clergy, pastoral workers, and their family members, which includes prevention and management of the related problems. In the Conclusion the authors briefly evaluate the effects of the Church of England’s current approaches to the mental health sciences. The Bibliography is ordered chronologically and comprises of the sources and the key secondary literature.

Abstract This article argues that Anglican foundation schools have a positive impact on pupils’ sense of belonging to the wider community by creating safe spaces within which to encounter difference in a positive and transformative manner. The paper is divided into three main sections. First, the context in which the article was written is outlined. Details of the author's two years of fieldwork in a multi cultural Anglican primary school are set out and an understanding of Anglican schools as places which display an authentic outworking of a Christian worldview is explained. Second, the role of Anglican schools as places of encounter is discussed, with reference both to relevant Anglican literature and to the author's own experience of Anglican schools. This includes a substantial discussion of the Anglican understanding of hospitality as the foundation for creating safe spaces for transformative encounters. Hospitality is understood solely in a religious sense, of a Christian school acting as host to those of all faiths and none. Third, the core values of respect, forgiveness and freedom, which support the status of Anglican schools as safe spaces of encounter are elucidated. This involves both examples from the author's fieldwork and also published literature on the topic. Respect is discussed as a foundational value for any encounter with difference, which must be balanced with a willingness to forgive those who react negatively to such encounters. Freedom is understood specifically in the context of freedom of religious belief, reinforcing an understanding that Anglican schools do not engage in proselytising activity. The article concludes by reinforcing the central argument of the paper that Anglican faith schools contribute to a sense of belonging to a wider community through creating safe spaces to encounter the other and taking deliberate steps to engage with that other.

<p>This article is an attempt to provide a comparative study between Elizabeth Barrette Browning and Christina Rossetti, two famous authors in the Victorian period. As the first female poet Browning throws a challenge by dismantling and mingling the form of epic and novel in her famous creation <em>Aurora Leigh. </em>This epic structurally and thematically offers a new form that questions the contemporary prejudices about women. Being influenced and inspired by Browning, Rossetti shows her mastery on sonnets in <em>Monna Innominata: A Sonnet of Sonnets</em>. Diversity in the themes of her poem allows Rossetti to demonstrate her intellect and independent thinking, which represents the cultural dilemma of Victorian women. Though Browning is addressed as the ‘first female poet’ and the pioneer of revolutionary female poets, her <em>Aurora Leigh </em>recognizes and celebrates the success of a female poet in that period but at the same time acknowledges the importance of traditional romance as well as marriage union at the end of the poem. On the other hand, in <em>Mona Innominata, </em>Rossetti mingles the traditional idea of romance with High Anglican belief to establish and uphold the position of women in the society as an individual and self sufficient one. She is the first poet in Victorian period who boldly denies the dominance of men in a woman’s life by celebrating sisterhood in her another famous work <em>Goblin Market</em>. Though Browning and Rossetti belong to the same period, Rossetti is quite advanced than Browning in terms of experimenting with forms, themes and breaking the conventions of Victorian era.</p>

Four new taxa and nine new combinations are required for forthcoming floristic works by the authors. The new taxa are Centaurium tenuiflorum (Hoffmanns. & Link) Fritsch subsp. anglicum T.C.G.Rich & McVeigh, subsp. nov.; Centaurium × klattii P.Fourn. ex T.C.G.Rich, hyb. nov.; Centaurium × ubsdellii T.C.G.Rich, hyb. nov.; and Gentianella amarella (L.) Börner subsp. occidentalis T.C.G.Rich & McVeigh, subsp. nov. The new combinations are Centaurium erythraea Rafn var. latifolium (Sm.) T.C.G.Rich, comb. et stat. nov.; Gentianella amarella (L.) Börner subsp. anglica (Pugsley) T.C.G.Rich & McVeigh, comb. et stat. nov.; Aria parviloba (T.C.G.Rich) Sennikov & Kurtto, comb. nov.; Cotula sessilis (Ruiz & Pav.) Stace, comb. nov.; Elymus × drucei (Stace) Stace, comb. nov.; Elymus repens (L.) Gould f. aristatus (Schumach.) Stace, comb. nov.; Elymus athericus (Link) Kerguélen f. setigerus (Dumort.) Stace, comb. nov.; Ulmus minor Mill. subsp. cornubiensis (Weston) Stace, comb. et stat. nov.; and Dysphania ambrosioides (L.) Mosyakin & Clemants var. anthelmintica (L.) Stace, comb. nov.

The article critically examines the concept of “mediation” used by the modern conservative Christian philosophical and theological movement “Radical Orthodoxy” (arose at the end of the 20th century among Anglican and Catholic philosophers) and also puts the question about the prospects of dialogue between Orthodox tradition and the “Radical Orthodoxy”. The article gives general information about this movement and contemporary researches on it. It is noted that the term “Orthodoxy” in its name does not indicate a connection with Orthodoxy or any Christian denomination but is used in the sense close to the concept of Christian tradition and placed in a postmodern context. “Radical Orthodoxy” considers Christian theology a universal “mediator” which is designed to replace secular meta-discourse and strengthen the voice of Christianity in the world today. The author notes that the idea of universal mediation is connected with the gnostic approach to theology. Analyzing the principles of philosophical and theological constructions in this movement the author draws a parallel between the proposed concept of “mediation” and the fact that the authors of “Radical Orthodoxy” of all the themes of Russian religious philosophy showed special interest in gnostic Sofia. The article analyzes the origins of this view of Sofia and identifies the margins beyond which the Church considers sophiology to be a heresy. “Radical Orthodoxy” sophiologizes the concept of “mediation” in order to protect it from the threat of its “adaptation” to secular reality and to establish an ideal mediator which possesses the maximum possible explanatory theological flexibility. Nevertheless, this approach has some vulnerabilities, since its way of theologisation of secular discourse can lead to the opposite effect – the secularization of theology, which was sometimes done by Russian religious philosophers of the 19th-20th centuries. In conclusion the author argues that a successful dialogue between representatives of the Orthodox tradition and the “Radical Orthodoxy” is more promising in the socio-political plane than in the theological one.

The article examines the issue of the essence of the constitutional and legal status of the monarch of Great Britain. It is noted that the constitutional experience of Great Britain is unique. This country has almost the oldest constitutional history and practice. The relevance of the research topic is due to the fact that starting from the 17th century the role of the monarch in state administration was constantly changing by permanently reducing the powers of the royal power As a result of the adoption by the Parliament of the Bill of Rights in 1689 and the Act of Organization in 1701, the departure from absolutism and the final establishment of the constitutional monarchy were legally fixed in England. The article aims to investigate the main aspects of the constitutional and legal status of the British monarch It is noted that today the monarch is the head of state and the formal source of sovereign power, and also acts as a symbol of the unity of the nation and the guarantor of state continuity and stability in society. In Great Britain, the vast majority of the powers of the head of state are exercised by other bodies, primarily the government and its head, so we can state that the real powers of the monarch in Great Britain are largely limited. During the reign of Elizabeth II, who will die in 2022, the monarchy was seen more as a symbolic institution representing the united British people. Later, the Eldest son of the late Queen of Great Britain – 73-year-old Charles – came to power. He became the new monarch and received the title of king. As a result of the research, the authors come to the conclusion that the Monarch is recognized as the source of sovereign power, a symbol of the unity of the nation, and the head of the Anglican and Presbyterian churches. Due to the fact that the Monarch is a politically neutral figure, he acts as a guarantor of stability in the state and society. At the same time, although the monarch is part of the parliament, in English legal doctrine it is customary to put the head of state in the first place in the system of higher state authorities.

Genista anglica L. (Fabaceae) is a Western European plant, widespread from Northern Morocco to Southern Sweden, with two geographically isolated populations in Calabria (Italy). Based on morphological characters, some authors considered the southern Italian populations as two different species: Genista silana and Genista brutia. Recent phylogeographical studies reveal that the G. silana and G. brutia populations share genetic similarities with some populations of the widespread G. anglica from Northwestern of Iberian Peninsula, despite a distance of approximately 2000 km. Previously, other authors suggested anthropogenic introduction of these plants in the South of Italy, but this hypothesis has not been thoroughly investigated. To unravel the uncertain origin of the isolated Italian populations, we conducted a more detailed study about the genetic relationships between southern Italian populations and Northwestern of Iberian Peninsula populations of G. anglica s.l., using plastid DNA sequences. Our results show identical and similar haplotypes in some of the populations of the Northwestern of Iberian Peninsula and the Italian populations, which supports the hypothesis of a recent anthropogenic introduction.

Ruskin Bond, a renowned and multifaceted literary figure, is primarily recognised for his fictional prowess, although he has also authored a handful of poems and non-fictional works. He resides permanently in Mussoorie with his adopted family. Despite his British lineage, he has wholeheartedly embraced Indian culture, beliefs, and traditions. Being born in India, he has been exposed to all aspects of Indian culture since his early years.He has developed a strong sense of connection and belonging to the land of India.Consequently, he is highly esteemed among authors who write in the Indo-Anglian literary tradition. The author's literary works are deeply immersed in the intricacies of Indian culture and its authentic representation.

Anglo-Indian Literature is written by Englishmen who are interested in Indian themes and subjects. Indo-Anglian literature and Indian English literature are closely related. Indo-Anglian literature frequently addresses social and domestic themes. It's an English-language genre created by Indian writers. There is a distinction between Indo-Anglian and Anglo-Indian literature. A few contemporary genius authors, like Mulk Raj Anand, R. K. Narayan, Kamala Das, Raja Rao, and Nirad Chaudhuri, are accountable for giving Indo-Anglian literature its specific label, standing, and renown even if it is separate from Anglo-Indian literature. It has been acknowledged that Kamala Das was a pivotal person and voice of her contemporary era. She distinguished and emphasized the Indian identity, setting an example for others to follow rather than copying the techniques of the English modernists. Her poetry is impassioned, energizing, and breaks from the past. Acclaimed for being the most candid and controversial writer, she rose to prominence as the "Voice of Women's Sexuality." Before converting to Islam, she wrote in English under the pen name Kamala Das and published in Malayalam under the pseudonym Madhavikutty. Her bad sexual relationship with her husband, Madhava Das, has been openly discussed, and it is mostly to blame for her notoriety in Kerala.

English. The genetic analysis through the nuclear ribosomal DNA of some Iberian and NW Morocco populations of Genista ancistrocarpa Spach and G. anglica L. has validated the separation of these two sister taxa as two distinct genetic entities, strengthening the already described morphological differentiation. The studied populations neatly show the G. ancistrocarpa as a coastal taxon with occidental Iberian and NW Morocco distribution, contrary to the G. anglica. The distribution areas of the two species appear to be distinct and with an important biogeographical significance. The coastal clade is determined by populations of G. ancistrocarpa, and outlines a biogeographic region that seems to depart genetically from the remaining peninsular populations, also in several molecular analyses of other plants and animals by many authors, supporting the idea of a distinct evolution from the Miocene onwards, when the installation of dry and hot conditions has pushed the moisture-dependent populations of G. ancistracarpa toward the westernmost sectors of Iberia and Morocco with an atlantic influence.Portugués. A análise genética de ADN nuclear ribossomal, levada a cabo em algumas populações peninsulares e do NW de Marrocos de Genista ancistrocarpa e de G. anglica, permitiu validar estes dois taxa irmãos como entidades genéticas distintas, reforçando, desta forma, a sua diferenciação morfológica. As análises permitem definir a G. ancistrocarpa como um taxon litoral com distribuição oeste ibérica e NW de África, por oposição à G. anglica. As áreas de distribuição das duas espécies parecem ser distintas e com importante significado biogeográfico. O clado litoral definido pelas populações de G. ancistrocarpa define um território biogeográfico, que parece destacarse geneticamente das restantes populações peninsulares, em diversas plantas e animais analisados geneticamente por vários autores, reforçando a ideia de uma evolução distinta a partir do Mioceno médio, quando a instalação de um clima seco e quente empurrou e isolou uma parte da população da higrófila G. ancistrocarpa para ocidente, onde podiam receber uma influência atlântica.

AbstractThis article discusses the research potential of rubbish dumps for the study of rural household market access during the late nineteenth and early twentieth centuries. By investigating the global commodity networks associated with four rubbish dumps excavated by the authors in the East Anglian region, at Hempstead (Norfolk), Kirton and Falkenham (Suffolk) and Holme Hale (Norfolk), the article will show how these archives can be used to locate individual rural households within the international capitalist system. This article also discusses the potential challenges faced when analysing the historic rubbish dump archives.

Indian author of English literature Mulk Raj Anand (12 December 1905 – 28 September 2004) was known for his portrayal of the lower castes in traditional Indian culture. Along with R. K. Narayan, Ahmad Ali, and Raja Rao, he was one of the first India-based authors in English to attain a global audience, making him a pioneer of Indo-Anglian fiction. Anand's books and short tales are considered contemporary Indian English literary classics due to their insightful depiction of downtrodden people and thoughtful examination of poverty, exploitation, and disaster.

A different name than English literature, ‘Anglo-Indian Literature’, was given to the body of literature in English that emerged on account of the British interaction with India unlike the case with their interaction with America or Australia or New Zealand. Even the Indians’ contributions (translations as well as creative pieces in English) were classed under the caption ‘Anglo-Indian’ initially but later a different name, ‘Indo-Anglian’, was conceived for the growing variety and volume of writings in English by the Indians. However, unlike the former the latter has not found a favour with the compilers of English dictionaries. With the passage of time the fine line of demarcation drawn on the basis of subject matter and author’s point of view has disappeared and currently even Anglo-Indians’ writings are classed as ‘Indo-Anglian’. Besides contemplating on various connotations of the term ‘Indo-Anglian’ the article discusses the related issues such as: the etymology of the term, fixing the name of its coiner and the date of its first use. In contrast to the opinions of the historians and critics like K R S Iyengar, G P Sarma, M K Naik, Daniela Rogobete, Sachidananda Mohanty, Dilip Chatterjee and Gayatri Chakravorty Spivak it has been brought to light that the term ‘Indo-Anglian’ was first used in 1880 by James Payn to refer to the Indians’ writings in English rather pejoratively. However, Iyengar used it in a positive sense though he himself gave it up soon. The reasons for the wide acceptance of the term, sometimes also for the authors of the sub-continent, by the members of academia all over the world, despite its rejection by Sahitya Akademi (the national body of letters in India), have also been contemplated on. References Alphonso-Karkala, John B. (1970). 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(Eds.) (1997). The Vintage Book of Indian Writing 1947 – 1997. London: Vintage. Sampson, George. (1959 [1941]). Concise Cambridge History of English Literature [The]. Cambridge: UP. Retrieved from: https://archive.org/details/in.ernet.dli.2015.18336. Sarma, Gobinda Prasad. (1990). Nationalism in Indo-Anglian Fiction. New Delhi: Sterling. Singh, Kh. Kunjo. (2002). The Fiction of Bhabani Bhattacharya. New Delhi: Atlantic Publishers and Distributors. Spivak, Gayatri Chakravorty. (2012). How to Read a ‘Culturally Different’ Book. An Aesthetic Education in the Era of Globalization, Cambridge, Mass: Harvard University Press. Sturgeon, Mary C. (1916). Studies of Contemporary Poets, London: George G Hard & Co., Retrieved from: https://archive.org/details/in.ernet.dli.2015.95728. Thomson, W S (Ed). (1876). Anglo-Indian Prize Poems, Native and English Writers, In: Commemoration of the Visit of His Royal Highness the Prince of Wales to India. London: Hamilton, Adams & Co., Retrieved from https://books.google.co.in/ books?id=QrwOAAAAQAAJ Wadia, A R. (1954). The Future of English. Bombay: Asia Publishing House. Wadia, B J. (1945). Foreword to K R Srinivasa Iyengar’s The Indian Contribution to English Literature. Bombay: Karnatak Publishing House. Retrieved from: https://archive.org/ details/indiancontributi030041mbp Webster's Encyclopedic Unabridged Dictionary of the English Language. (1989). New York: Portland House. Yule, H. and A C Burnell. (1903). Hobson-Jobson: A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical and Discursive. W. Crooke, Ed. London: J. Murray. 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THE DOCTRINE OF CREATION: A Constructive Kuyperian Approach by Bruce Riley Ashford and Craig G. Bartholomew. Downers Grove, IL: IVP Academic, 2020. 366 pages, appendix, bibliography, index. Hardcover; $50.00. ISBN: 9780830854905. *This book is a welcome addition to our need for more work on the doctrine of creation. The authors, one Baptist (Ashford) and one Anglican (Bartholomew), offer what they term a "Kuyperian" or Dutch neo-Calvinist perspective (perhaps more properly, neo-Reformed?). They seek to be exegetical, not merely creedal, in their exposition. In 366 pages of text, they offer a doctrine of creation that comprehends the classical loci and add some of more recent concern. *The authors cover the classical loci in a systematic, well-organized way. In the first, creedally based, chapter, they lay out their approach and orient readers to their exposition of the doctrine. The following two chapters provide a brief but very well-done history of the doctrine. In the chapter from the early church up to the modern period, they survey the teachers of the church, with Irenaeus holding pride of place. This survey touches on the right people and draws out the constructive contributions that each makes. The only group that is treated almost entirely negatively is, predictably, the Anabaptists (pp. 66-68). The authors select negative examples, confuse an Anabaptist doctrine of the world with a doctrine of creation, and make tendentious use of selective quotes. It's hard to credit Anabaptists with a denigration of creation (or earthly matters) when they have well-formed practices of communal life, the sharing of goods, and, to be anachronistic, a thoughtful political theology rooted in particular practices of pacifism. Anabaptists are far from perfect, but they do not lack a doctrine of creation. It's just not one that's discernible through Dutch neo-Calvinist eyes. *The following chapter is an insightful tour of some highlights of the Modern Period with welcome attention to the wrongly neglected Johann Georg Hamann (pp. 75-80). In a clear and concise account of interpretations of Genesis 1 and the entanglement of God, creation, and science, Ashford and Bartholomew describe five positions that depend on "the conclusions of modern science" (p. 98). They then espouse a "literary framework theory" represented by Lee Irons and Meredith Kline, which argues that Genesis 1 reveals "three creation kingdoms" (days 1-3) and "three creation kings" (days 4-6). The picture is completed on day 7 when "God establishes himself as King on the Sabbath" (p. 98). This is filled out in the authors' later chapter on Genesis 1: the three creation kingdoms are "light; sky/seas; land/vegetation;" the three creation kings are "luminaries; sea creatures/winged creatures; land animals/men" (sic, pp. 155-70). This chapter concludes with a foundational assertion: "In the twenty-first century, a full-orbed Irenaean doctrine of creation presents itself as a salient remedy for the ills of our modern and postmodern eras ... Among Christian traditions in the modern period, the Dutch neo-Calvinist tradition is, in our opinion, particularly fruitful in providing resources for a recovery and renewal of the Irenaean doctrine of creation" (p. 99). *Following from this, the authors "outline the broad contours of the neo-Calvinist view of creation in seven propositions ..." (p. 103). Most of these propositions are familiar and commonplace within Christian orthodoxy. But two require further comment. The sixth proposition states that "sin and evil cannot corrupt God's good creation structurally or substantially" (p. 102; italics theirs). There may be profound truth in this, but the question of corrupt structures must be clarified. How does a "Kuyperian approach" empower a critique of injustice and oppression in, for example, the over-familiar case of apartheid? The concept of incorruptible structures cries out for further elucidation and glaring warnings against its abuse. The seventh proposition states that "God's restoration of creation will be an elevation and enhancement of creation in its original form" (p. 102). Here the language seems to fall short of a full-orbed Irenaean doctrine of creation. Isn't God's restoration the fulfillment and completion of creation? *After these first chapters that establish the direction and tone for the book, the following chapters are remarkably comprehensive in doctrinal coverage and practical import. Most of the ground covered is traditional, but the authors' discussions are lively and well argued. They proceed mostly by engaging the works of others, so readers of these chapters will receive an education in the scholarly world of the doctrine of creation. One welcome contribution, among others, is an entire chapter devoted to "The Heavenly Realm," which retrieves this inescapable biblical teaching and guards against "over-spiritualizing" (pp. 202-22). *Throughout the book, the authors maintain their commitment to biblical exegesis. They do this through engagement with the work of other scholars, which occasionally threatens to overshadow the biblical text itself. Like the rest of us heirs of modernity, they struggle to achieve what Oswald Bayer says of Hamann: "Scripture interprets me and not I scripture" (p. 77). Still, their determination to be faithful to the biblical narrative as they "do theology" is one to emulate. *Their commitment to exegetically grounded theology is fully displayed in a chapter devoted to Genesis 1. As they engage critically with other scholars, they lay out the foundations of their doctrine of creation. The chapter concludes with an exposition of creation order in the Kuyperian tradition. For the authors, "Creation order is good news!" (p. 173), allowing for the flourishing of life. Injustice only appears against the backdrop of this order. They conclude the chapter with one of their many in-text excurses, asserting that "at the heart of the biblical metanarrative stands the cross, which alerts us to the grace of the biblical story and its resistance to violent coercion" (p. 174). *Here, a number of questions arise. How can the crucifixion of a Galilean peasant on a hill outside Jerusalem sometime around AD 33, be part of a metanarrative? Doesn't its particularity preclude that? Don't we need some other language? Would "Christ is Lord" suffice? How might their account of creation order change if the crucifixion was indeed at the heart of their account? Are there forms of coercion that are not violent? If so, does the biblical story resist those? Is "resistance" strong enough to represent the relationship between the story and violence? *The following chapter, "Place, Plants, Animals, Humans, and Creation," covers a wide range of topics grounded in exegetical theology that leads to changed disposition. This excellent chapter brings together all the strengths of the book: its biblical exegesis, theological maturity, and practices grounded in the first two. *In the chapters that follow, Ashford and Bartholomew cover a lot of ground and give direction from "the Kuyperian tradition." This is evident in their discussions of sin, common grace, culture making, and providence, among other things. Culture making (in chapter 9, "Creation and Culture") takes on particular importance in their account. It occurs in "spheres" that "have their own integrity and function according to unique, God-given principles" (p. 267). But like some of their earlier accounts of creation order, true relationality is mostly missing. Culture doesn't occur in spheres; it occurs in messy, boundary-crossing relationships between God, humans, nonhuman creation, and self. Yes, God is sovereign over all of life, but it is a relational sovereignty, not a spherical and principled sovereignty. Moreover, one could easily conclude that culture making, as in the Kuyperian tradition, is the main calling of human beings. Missional witness to Jesus Christ by the body of Christ is offstage. It is possible to see the so-called cultural mandate of Genesis 1:26-31 as our missional mandate, in which case the wholistic calling envisioned by a "cultural mandate" is really a full, biblical practice of the missional mandate of Genesis 1. The calling is lived out in the healing of relationships under the condition of fallenness through the crucifixion of the one "through whom and for whom all things have been created," and in obedience to the Great Commission and Great Commandment. *Perhaps one striking indication of the absence of a robust account of relationality is the rare appearance of the Holy Spirit in the book, especially a book that aspires to be trinitarian. This may also account for the relatively minor role that the people of God play in the authors' exposition. *Even in a lengthy review such as this, I have not adequately represented the breadth and depth of this book. The authors manage to comment, often at length and in depth, on an enormous range of life, which, of course, the doctrine of creation comprehends. *My criticisms of this book (I have more!) are a sign of my deep respect for and learning from Ashford and Bartholomew. Critical matters for the life and witness of God's people are at stake in the development of a mature, robust conversation about the doctrine of creation and living it out. Bruce Ashford and Craig Bartholomew articulate a mature, robust, Irenaean doctrine of creation reshaped by Dutch neo-Calvinism that should be a part of a larger conversation and urgent action as we seek to bear witness to the One Creator and Redeemer in these times. *Reviewed by Jonathan R. Wilson, PhD, Senior Consultant for Theological Integration, Canadian Baptist Ministries; and Teaching Fellow, Regent College, Vancouver, BC V6T 2E4.

Abstract The Manx Shearwater (Puffinus puffinus) rarely visitor to middle Europe already in the 19th century. Holewa (1900) introduced a species for Silesia (before 1899), but nothing more in known, not even his source, and his work was criticized at his time. Nevertheless, he rightly assumed the generic membership as well as did all later authors, Mlíkovský’s (2012) evaluation that H. Holewa mentioned an unknown name “Puffinus anglicus” or that he had mistaken it with the name of the Gull-billed Tern

When I purchased Verdict on Jesus: A New Statement of Evidence, published by SPCK in 2010, I hoped it would confront me with the very latest attempt to vindicate Christian doctrines. In fact the book turns out to be fundamentally a reissue of a very conservative apologetic work of that title, first published sixty years earlier by an Anglican – Leslie Badham, who later became Vicar of Windsor and chaplain to the Queen. Admittedly, he updated the book in 1971, and in 1983 his son, the Revd. Professor Paul Badham, further revised it after the author's death, and later reissued it as a fourth edition, with further revision, in 1995. The present edition is thus the fifth, and includes a new introduction by Paul Badham and three new chapters (one of which he has written himself) presented with his conviction that the book is ‘a religious classic’ and ‘its central argument of permanent validity’.

I examine, in this paper, the contents of one of the most famous religious texts of the early modern period, The Whole Duty of Man, and I show that Hume's Enquiry Concerning the Principles of Man is an attempt to reappropriate and replace the Anglican devotional with his own moral philosophy. Hume would reject the devotional's general methodology, its claims about the foundation of morality, and its list of duties. However, a careful reading of The Whole Duty of Man reveals that Hume shares its author's evaluation of pride and humility, and its insistence on utility and pleasure. Hume, I argue, would not think of this book as mortifying or monkish. Given the popularity of The Whole Duty of Man and Hume's desire to push religion back into the closet together with his passion for literary fame, we have good reasons to conclude that Hume was more envious than critical, and that the EPM was his own remastered version of what could be called ‘The Whole Merit of Man’.

AbstractRonald Blythe is often seen as Britain’s finest living rural writer. He has published over thirty books, some of them, like Akenfield and The View in Winter, widely acknowledged as classics, inspiring a film and follow-up books by others. His literary output has been extraordinary: novels, short stories, poetry, rural documentary writing, oral history, ‘parish’ writing, religious books, his own autobiographical work (among a remarkable milieu of creative people), and historical studies ranging from the seventeenth to the twentieth centuries. He has also edited a great range of authors and types of writing. Ronald Blythe is especially an East Anglian author, writing about that English region, in whose work the local and the religious are often to the fore. As this famous author approaches one hundred years of age, this article is a forthright academic appreciation of his work, a discussion of its themes and impressive variety, and an analysis of the meanings and importance of his writing to modern readerships.

Sea level rise is one of the potential consequences of human induced global climate change, and coastal zones, together with their inhabitants, may be becoming more susceptible and vulnerable to such external shocks and related damage impacts. Global, regional, and national scale studies have been undertaken in an attempt to assess the future threat posed by sea level rise. To date none of these studies have fully encompassed the relationship between the physical change impacts and the socioeconomic implications. The authors utilise both a ‘GDP-at-risk’ and an economic cost—benefit approach, in combination with biophysical analysis, to model the impacts of sea level rise along the East Anglian coastline of eastern England. The economic results indicate that for most sea-level-rise predictions the protect strategy is economically justifiable on a region-wide basis. At a more localised scale a combination of response options, including ‘do nothing and retreat’, may be optimal.

The article analyses the nature of the interest of English authors in Slavic (and specifically Czech) culture between the end of the 18th century to 1850. This period saw the publication of two translated anthologies of Czech poetry: Bowring’s Cheskian Anthology (1832) and Wratislaw’s Lyra Czecho‑slovanská. Bohemian Poems, Ancient and Modern (1849). The structure, form of translation and the reception of both anthologies demonstrate not only the mystification nature of the ‘Czech canon’ presented in them, but also reflect the deep internal instability of the values of Czech culture in the heyday of the Czech National Revival and in the period soon after.

A well-known example of variation in Early Modern English is found in the morphology of the third-person singular present tense indicative verb. In general terms there was a gradual shift from - th to - s (e.g., pleaseth to pleases). However, previous studies such as Kytö (1993) and Nevalainen and Raumolin-Brunberg (2003) found that this shift was by no means uniform, varying by, for example, region, type of text, and author. More specifically, Nevalainen, Raumolin-Brunberg, and Trudgill (2001) analyzed the distribution of endings for the third-person singular present indicative verb in Early Modern East Anglian English, i.e., the variety of English used in the counties of Norfolk and Suffolk. However, for the final twenty-year period of their study (1660-1680), they only have four informants. This article analyzes the distribution of verb endings for a larger number of informants during this period, which marks the final stages of - th recession in East Anglian English, using letters written in Norfolk. The corpus based on these letters allows for a detailed analysis of linguistic and extralinguistic factors that influenced this distribution. Linguistic factors include the stem-final sound and verb-type ( have, do, and say are analyzed separately). Among the extralinguistic factors analyzed are the sex of the author and addressee, the level of formality, and the author’s social class. One of the informants in this study is Sir Thomas Browne. The distribution of verb endings in his correspondence makes him an outlier. His usage has led some authors to exclude his results from their analysis. The present article offers a new approach to dealing with such cases. The overall results are compared with those for other parts of England from the same period in order to identify patterns of regional variation. Finally, an analysis of correspondence for the period 1680-1750 indicates that by this time - th had more or less disappeared from Norfolk correspondence.