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Journal articles on the topic 'Anglican schools'

Author: Grafiati
Published: 4 June 2021
Last updated: 21 February 2023

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1

Worsley, Howard. "Book Review: Anglican Schools Australia Ministry in Anglican Schools: Principles and Practicalities." Journal of Education and Christian Belief 17, no. 1 (March 2013): 131–32. http://dx.doi.org/10.1177/205699711301700111.

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2

Wilson, Tom. "Hospitality and the Other: Anglican Schools as Places of Transformative Encounter." ANVIL 31, no. 1 (March 1, 2015): 32–44. http://dx.doi.org/10.1515/anv-2015-0004.

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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
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3

Francis, Leslie J., David W. Lankshear, Mandy Robbins, Andrew Village, and Tania ap Siôn. "Defining and Measuring the Contribution of Anglican Secondary Schools to Students’ Religious, Personal and Social Values." Journal of Empirical Theology 27, no. 1 (June 6, 2014): 57–84. http://dx.doi.org/10.1163/15709256-12341294.

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The involvement of the Christian Churches within a state-maintained system of schools, as in the case of England and Wales, raises interesting and important questions regarding the concept of religion employed in this context and regarding defining and measuring the influence exerted by schools with a religious character on the students who attend such schools. Since the foundation of the National Society in 1811, Anglican schools have provided a significant contribution to the state-maintained sector of education in England and Wales and by the end of the twentieth century were providing abou
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4

Morrison, Graham. "Parental Reasons for Choosing Anglican Schools." Journal of Christian Education os-28, no. 2 (July 1985): 21–32. http://dx.doi.org/10.1177/002196578502800206.

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5

Chadwick, Priscilla. "The Anglican Perspective on Church Schools." Oxford Review of Education 27, no. 4 (December 2001): 475–87. http://dx.doi.org/10.1080/03054980120086185.

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6

Francis, Leslie J. "The Domestic and the General Function of Anglican Schools in England and Wales." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 100–121. http://dx.doi.org/10.1163/1570-0623-90000006.

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This paper differentiates between two functions in education of Anglican Schools. The domestic function focuses on the inward looking concern to equip the children of the church to take their place in the Christian community. The general function focuses on the outward looking concern to serve the nation through its children. The paper puts the discussion about these functions against the background of the criticism on Church schools. For the three decades between 1970 and 1998 the Anglican Church emphasized, implicitly and explicitly, the Church's general role in education. A new prominence i
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Moon, Paul. "The Rise, Success and Dismantling of New Zealand's Anglican-led Māori Education System, 1814–64." Studies in Church History 55 (June 2019): 426–40. http://dx.doi.org/10.1017/stc.2018.8.

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Anglican missionaries, serving under the auspices of the Church Missionary Society (CMS), were the first Europeans to settle in New Zealand. Within months of arriving in the country in 1814, they began to convert the language of the indigenous Māori into a written form in order to produce religious texts that would assist with Māori education and conversion. The CMS missionaries also established schools for Māori which later grew into a de facto state education system until the colonial government accelerated its plans for a secular school regime from the mid-1840s. Despite the sometimes awkwa
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8

Chapman, Mark. "Exporting Godliness: The Church, Education and ‘Higher Civilization’ in the British Empire from the late Nineteenth Century." Studies in Church History 55 (June 2019): 381–409. http://dx.doi.org/10.1017/stc.2018.6.

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This article discusses the impact of the educational method pioneered in the English public schools on the development of education in Anglican schools in the British empire, with a particular focus on the Indian subcontinent from the turn of the twentieth century until the outbreak of the First World War. It discusses how the focus of missionary activity changed from a desire for overt evangelism into a sense of the transmission of moral and ethical values though a system of education in the Christian virtues. An educational understanding of salvation began to supplant the doctrinal. This is
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9

Yung, Tim. "Visions and Realities in Hong Kong Anglican Mission Schools, 1849–1941." Studies in Church History 57 (May 21, 2021): 254–76. http://dx.doi.org/10.1017/stc.2021.13.

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This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith
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10

Marsden, Beth. "Aboriginal Mobility, Scholarships and Anglican Grammar Schools in Melbourne, 1958–65." Australian Historical Studies 51, no. 1 (January 2, 2020): 54–69. http://dx.doi.org/10.1080/1031461x.2019.1694549.

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11

Pieterse, Hendrik J. C., Johannes A. Van Der Ven, and Jaco S. Dreyer. "Social Location of Transformative Orientations Among South African Youth." Religion and Theology 6, no. 1 (1999): 1–23. http://dx.doi.org/10.1163/157430199x00010.

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AbstractIn the previous article we asked the question of to what extent a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region show transformative orientations in the fields of ecology, economics and politics. In this article we deal with the question of what the social location of these transformative orientations is. The more transformatively oriented students are to be found among female, ANCoriented, transethnically directed, postmaterialistic, self-controlling, non-religious, and sometimes Anglican (in each case non-Cathol
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12

Young, Marisa. "From T.T. Reed’s Colonial Gentlemen to Trove: Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers." ANZTLA EJournal, no. 11 (April 19, 2015): 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.

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T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this res
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13

Lankshear, David W., Leslie J. Francis, and Emma L. Eccles. "Monitoring attitude toward Christianity among year 5 and year 6 students attending Church in Wales primary schools." International Journal of Christianity & Education 22, no. 2 (March 2, 2018): 112–27. http://dx.doi.org/10.1177/2056997118756410.

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This study argues that assessment of student attitudes provides insight into the culture and climate of schools. The Francis Scale of Attitude toward Christianity was employed to explore the Christian culture and climate of Anglican church primary schools within the state-maintained sector across Wales. The analysis drew on responses from 1,899 students from year 5 and year 6. The data demonstrated that the majority of students held a positive attitude toward Christianity, that female students held a more positive attitude than did male students, and that a significant decline in positive atti
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14

Dixon, Nicholas. "The Political Dimension of the Education of the Poor in the National Society's Church of England Schools, 1811–37." Studies in Church History 55 (June 2019): 290–306. http://dx.doi.org/10.1017/stc.2018.33.

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One of the most important spheres of activity in the early nineteenth-century Church of England was the establishment and support of schools for the poor. The primary agent of such activity was the National Society. Founded in 1811 by clergymen and philanthropists, this organization aimed to maintain Anglicanism as the ‘National Religion’ by instructing as many poor children as possible in church doctrine under clerical supervision. By 1837, almost a million children across England were being educated in Anglican charitable institutions. This remarkable effort has largely been the province of
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15

Street, Roger William. "The impact ofThe Way Aheadon headteachers of Anglican voluntary‐aided secondary schools." Journal of Beliefs & Values 28, no. 2 (August 2007): 137–50. http://dx.doi.org/10.1080/13617670701485748.

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16

Akattu, E., M. A. J. Ndeda, and E. Gimode. "THE CONTRIBUTION OF THE ANGLICAN CHURCH OF KENYA TO THE TRANSFORMATION OF KIRINYAGA DISTRICT, 1910-2010." Chemchemi International Journal of Humanities and Social Sciences 11, no. 1 (April 23, 2020): 12–23. http://dx.doi.org/10.33886/cijhs.v11i1.138.

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Drawing on the theory of social capital, the initial attraction of Kirinyaga people to the Anglican Church of Kenya (ACK) mission centres were the schools, hospitals, demonstration gardens and artisan skills that imparted by missionaries. The ACK established Christian communities in Kirinyaga that became centres of early Christian converts and change. The Christian communities constituted “the germ of the missionary spirit.” The ‘new’ Christians would take a great deal of pleasure in spreading the “germ” to many communities in Kirinyaga, ‘infecting’the more susceptible of its members. Each Chr
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17

Jackson, David R. "The Evangelical Christian School: Some Critical Issues." Journal of Christian Education os-52, no. 2 (September 2009): 19–29. http://dx.doi.org/10.1177/002196570905200204.

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The identification ‘Christian School’ covers a wide range of conceptions and models. Currently the rapid establishment of new schools, particularly by the Anglican diocese of Sydney, has highlighted some significant and fundamental difficulties. Having surveyed a range of leaders and models of Christian schooling in the Sydney area, this paper raises ten critical issues in the definition and planning of an evangelical Christian school and considers some of the challenges and difficulties that are currently cause for concern.
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18

Lofft, Jonathan S. "‘Two Young Ladies in Connection with a Certain School:’ The Watson-Ketcheson Affair of 1952–53 and the Remains of Eugene R. Fairweather." Journal of Anglican Studies 16, no. 1 (March 23, 2018): 7–22. http://dx.doi.org/10.1017/s1740355318000049.

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AbstractTwo young teachers posted at an Indian Residential School in Saskatchewan, Canada, sought to act as whistleblowers regarding abuse there in 1952–53. Theologian Eugene R. Fairweather of Trinity College, Toronto, acted as their advocate and spiritual advisor. A significant correspondence, mostly purged from the official record, considered the reports of the whistleblowers, their fate, and the fraught place of the Residential Schools in Canadian Anglicanism in the decades before the era of Truth and Reconciliation. This article examines the relevant correspondence, retained only in the ar
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19

Rose, Craig. "Evangelical Philanthropy and Anglican Revival: The Charity Schools of Augustan London, 1698–1740." London Journal 16, no. 1 (May 1991): 35–65. http://dx.doi.org/10.1179/ldn.1991.16.1.35.

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20

Jennings, Bobby. "Book Review: Schools of Reconciliation — Issues in Joint Roman Catholic & Anglican Education." Journal of Education and Christian Belief 1, no. 1 (March 1997): 68–70. http://dx.doi.org/10.1177/205699719700100115.

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21

Smith, Mark. "The Roots of Resurgence: Evangelical Parish Ministry in the mid-Twentieth Century." Studies in Church History 44 (2008): 318–28. http://dx.doi.org/10.1017/s0424208400003685.

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Historical analyses of twentieth-century evangelicalism have rarely focused on the experience of the parish. In many respects this is unsurprising. The renaissance in the historiography of evangelicalism since the 1970s has concentrated primarily on the eighteenth and nineteenth centuries, leaving the twentieth – and especially the period after the Second World War – relatively unexplored. Where work has been done, it has tended to focus on ecclesiastical politics, activity in universities, and biographies of major leaders. Nor are more general histories particularly illuminating in this respe
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22

Yates, Paula. "Saving Souls on a Shoestring: Welsh Circulating Schools in a Century of Change." Studies in Church History 55 (June 2019): 274–89. http://dx.doi.org/10.1017/stc.2018.32.

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This article examines the phenomenon of Welsh circulating schools from those of Griffith Jones in the mid-eighteenth century, which over nearly fifty years brought the basics of religious education to thousands of poor children and adults, to their successors later in the century under Thomas Charles and, in the nineteenth century, the Bevan Charity. It compares Jones's success with the relatively limited impact of the later schemes and seeks to demonstrate the importance of his flair for publicity, his connections, his use of Anglican networks and his organizational ability. The article consi
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23

Walsh, John. "Religious Societies: Methodist and Evangelical 1738–1800." Studies in Church History 23 (1986): 279–302. http://dx.doi.org/10.1017/s0424208400010652.

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One does not have to believe in free trade to recognize that in religion as well as economic life the erosion of a monopoly can provoke an uprush of private enterprise. It must be more than coincidental that two modern ‘church in danger’ crises which accompanied an erosion of Anglican hegemony - the Revolution of 1688 and the constitutional crises of 1828–32 – were followed by bursts of voluntary activity. Clusters of private societies were formed to fill up part of the space vacated by the state, as it withdrew itself further from active support of the establishment. After the Toleration Act
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24

Shaw, Alan. "Leading voluntary-aided faith schools in England: perspectives from Catholic, Anglican and Jewish headteachers." International Studies in Catholic Education 9, no. 1 (January 2, 2017): 89–107. http://dx.doi.org/10.1080/19422539.2017.1286913.

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25

Odil, Jones U. "INDIGENOUS AGENTS AND THE SCHOOL APOSTOLATE IN UKWUANILAND, 1841–1941." Oral History Journal of South Africa 3, no. 2 (October 11, 2016): 69–81. http://dx.doi.org/10.25159/2309-5792/339.

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In the 19th century, colonial educational policy reflected the hesitant approach of Britain to a field recognised in those days as the reserve of religious bodies, and for many years the missionary societies had the field of education to themselves. Education in C.M.S. mission schools in Nigeria received no aids in grants from the colonial government. This article is a historical reconstruction, which brings to light the well-articulated contributions of local people in their attempt to establish and fund schools using indigenous initiatives, personnel and resources. Resting on the self-propag
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Nagy, Rosemary, and Robinder Kaur Sehdev. "Introduction: Residential Schools and Decolonization." Canadian journal of law and society 27, no. 1 (April 2012): 67–73. http://dx.doi.org/10.3138/cjls.27.1.067.

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“Home” to more than 150,000 children from the 1870s until 1996, the residential school system was aimed at “killing the Indian in the child” and assimilating First Nations, Métis, and Inuit children into white settler society. It was, in short, a genocidal policy, operated jointly by the federal government of Canada and the Catholic, Anglican, United, and Presbyterian Churches. Children as young as four years old were torn from their families and placed in institutions that were chronically underfunded; mismanaged; inadequately staffed; and rife with disease, malnutrition, poor ventilation, po
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Scott, John T., and Ann Cheryl Armstrong. "The Shifting Sands of Centre and Periphery: Education and Anglican schools in New South Wales." Power and Education 6, no. 2 (January 2014): 155–68. http://dx.doi.org/10.2304/power.2014.6.2.155.

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Francis, Leslie J., David W. Lankshear, and Mandy Robbins. "Psychological Types of Female Primary School Teachers in Anglican State-Maintained Schools in England and Wales: Implications for Continuing Professional Development." Research in Education 86, no. 1 (November 2011): 13–24. http://dx.doi.org/10.7227/rie.86.2.

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29

Francis, Leslie J., Gemma Penny, and Sylvia Baker. "Defining and Assessing Spiritual Health: A Comparative Study Among 13- to 15-Year-Old Pupils Attending Secular Schools, Anglican Schools, and Private Christian Schools in England and Wales." Peabody Journal of Education 87, no. 3 (July 2012): 351–67. http://dx.doi.org/10.1080/0161956x.2012.679590.

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30

Marriage, Guy, Robin Marriage, and Ian Bowman. "Stead Ellis, Architect." Architectural History Aotearoa 10 (December 8, 2013): 101–18. http://dx.doi.org/10.26686/aha.v10i.7779.

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In December 1879, Stead Ellis landed in New Zealand, with family, seeking work as an architect in the South Island, along with his pupil, budding architect Joshua Charlesworth. Finding work in Nelson as the Architect for the Nelson Education Board in early 1880, Ellis was a key architect, along with Beatson, in the appearance of early Nelson's public buildings. Ellis was responsible for designing many school buildings in the Nelson region, and also other commissions such as the church at Motupiko. Very little remains of Ellis' lifetime of work, with most schools having replaced their buildings
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Van Der Ven, Johannes A., Hendrikj C. Pieterse, and Jaco S. Dreyer. "Transformative Orientations Among South African Youth." Religion and Theology 5, no. 3 (1998): 239–64. http://dx.doi.org/10.1163/157430198x00174.

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AbstractIn this article we ask the question of to what extent a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region show transformative orientations in the fields of ecology, economics and politics, and which population characteristics mark the more transformative students among them. The frame of reference is taken from Habermas's colonisation theory and the critical comment on it from the so-called culturalisation perspective. The students appear to be transformatively oriented in the ecological and economic domain, whereas
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Pieterse, Hendrik, Jaco Dreyer, and Johannes van der Ven. "The Evil of Violence: A Trigger for a Human Rights Culture?" Religion and Theology 13, no. 3-4 (2006): 264–313. http://dx.doi.org/10.1163/157430106779024662.

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AbstractThis article seeks to answer the following question: to what extent does the interpretation of violence as evil contribute – positively, negatively or not at all – to a human rights culture among some 2000 grade 11 students at private (Catholic and Anglican) schools and Afrikaans medium public schools in the Johannesburg/Pretoria region on the basis of surveys conducted in 1995/1996 and 2000/2001? The regression analyses show that on a number of population characteristics controlled hamartiological interpretations of violence as evil have a mainly positive effect, especially those couc
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33

Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.

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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Ang
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Smith, Mark. "‘War to the knife’? The Anglican Clergy and Education at the End of the First World War." Studies in Church History 55 (June 2019): 530–44. http://dx.doi.org/10.1017/stc.2018.22.

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In 1918 Charles Gore, the bishop of Oxford, issued queries preparatory to an episcopal visitation, including a series of questions about the future of church schools and religious education more generally. Coming some sixteen years after the restructuring of the dual system of state- and church-supported education by the Balfour Education Act of 1902, this material yields valuable insights into the views of approximately six hundred clergy regarding the successes and dysfunctions of the system at parish level. Set within the context of recent historiography on the trajectory of English Christi
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Franken, Leni. "Kerk, staat en religieonderwijs." Religie & Samenleving 16, no. 1 (January 1, 2021): 28–53. http://dx.doi.org/10.54195/rs.11472.

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In Belgium and in the Netherlands, religious education (RE) in state schools as well as in faith-based schools is organized by the (recognized) religious communities/ schools and not by the state. Although RE is in both countries largely secularized and pluralized, it is officially organized in a denominational way. This is different in Scandinavia and in the UK, where the state is responsible for RE which is, accordingly, non-denominational. Also in France and in Luxembourg is the situation different, as RE is no part of the state school curriculum in these nations. In this contribution, I wi
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Dreyer, Jaco S., Hendrik J. C. Pieterse, and Johannes A. Van Der Ven. "Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 2 (2000): 111–41. http://dx.doi.org/10.1163/157430100x00018.

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AbstractIn this article we examine the attitudes towards human rights of a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. A distinction is made between civil, political and judicial ('first generation') human rights, socio-economic ('second generation') rights, and environmental ('third generation') rights. The frame of reference is Ricoeur's theory of human rights. This forms part of his institution theory, which in its turn is embedded in his moral theory of the good life. The students displayed positive attitudes towa
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Pieterse, HENDRIR J. C., Jaco S. Dreyer, and Johannes A. Van Der Ven. "Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 4 (2000): 111–41. http://dx.doi.org/10.1163/157430100x00342.

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AbstractIn this article we examine the attitudes towards human rights of a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. A distinction is made between civil, political and judicial (first generation') human rights, socio-economic ('second generation') rights, and environmental ('thirdgeneration') rights. The frame of reference is Ricoeur's theory of human rights. This forms part of his institution theory, which in its turn is embedded in his moral theory of the good life. The students displayed positive attitudes toward
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38

Muriithi, Peter Njiru, Titus Mwanthi, and Nathan Chiroma. "The Triple Bottom Line and Church Sustainability in Kenya." European Journal of Humanities and Social Sciences 2, no. 5 (September 29, 2022): 31–36. http://dx.doi.org/10.24018/ejsocial.2022.2.5.290.

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The religion of Christianity was firmly established in Kenya by European missionaries in AD 1844 and since then, it has grown to be the religion for 85.5% of the population. After Kenya gained political independence in AD 1964, numerous Christian denominations have established church congregations in all parts of the country and the competition for congregation members is high. The Anglican Church of Kenya (ACK) and other mainline churches are experiencing declining congregations due to the entry of the Pentecostal churches but the earlier Pentecostal churches are also experiencing the same ph
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Wild-Wood, Emma. "An Introduction to an Oral History and Archive Project by the Anglican Church of Congo." History in Africa 28 (2001): 445–62. http://dx.doi.org/10.2307/3172229.

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Congo has for decades faced sustained neglect of all its institutions and now suffers a protracted conflict. Most Congolese attempt to survive hunger, sickness, and war. In this context the preservation of historical information is fraught with difficulties. Nevertheless, the oral history and archive project detailed in this paper set out to collect historical sources from one Christian denomination in Congo. It is but a small part of a huge depository of historical data held by churches in the country.Mission and Church bodies have significantly contributed to nation-building and the establis
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ap Siôn, Tania. "Insights from Adolescents’ Prayer Requests within a Christian Ethos School: A Qualitative Perspective." Journal of Empirical Theology 34, no. 1 (June 25, 2021): 49–70. http://dx.doi.org/10.1163/15709256-12341416.

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Abstract State-maintained Christian ethos schools are a prominent part of the educational landscape of England and Wales, and a growing body of empirical research has sought to access, study and interpret the voices of their students in order to contribute to a fuller understanding of life within these schools and their place in contemporary Britain. As part of this endeavour, this study focuses on what may be learnt from students’ prayer in a joint Anglican and Catholic Christian ethos secondary school. Following the identification of the school prayer board and intercessory prayers within sc
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Johnson, Helen. "Using a Catholic model: the consequences of the changing strategic purpose of Anglican faith schools and the contrasting interpretations within liberalism." School Leadership & Management 23, no. 4 (November 2003): 469–80. http://dx.doi.org/10.1080/1363243032000150980.

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42

Van Der Ven, Johannes A., Hendrik J. C. Pieterse, and Jaco S. Dreyer. "Interreligious Orientations Among South African Youth." Religion and Theology 6, no. 2 (1999): 194–220. http://dx.doi.org/10.1163/157430199x00137.

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AbstractIn this article we investigate the interreligious orientations of a sample of 538 students from Standard 9 (Grade 11) who attended Anglican and Catholic schools in the Johannesburg/Pretoria region during 1995. In the first part of the article we describe the religious diversity of South Africa. This religious diversity was neglected in the past, but due to the establishment of the first democratically elected parliament and the adoption of a new constitution, we have entered a new situation in South Africa. Despite these changes, we still face the challenge to realise the democratic vi
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Smith, John T. "The real milch cow? The work of Anglican, Catholic and Wesleyan clergymen in elementary schools in the second half of the nineteenth century." History of Education 31, no. 2 (March 2002): 117–37. http://dx.doi.org/10.1080/00467600110109249.

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Van Der Ven, Johannes A., Hendrik J. C. Pieterse, and Jaco S. Dreyer. "Social Location of Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 3 (2000): 249–83. http://dx.doi.org/10.1163/157430100x00180.

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AbstractIn the previous article we inquired into the attitudes towards human rights of a group of 538 Grade 11 students in Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. We distinguished between civil, political and judicial rights, socio-economic rights, and environmental rights. In this article we examine the social location of these attitudes. We arrived at the following profile of students who favour human rights: they are female, come from the official indigenous language groups, and have been raised by parents who have a relatively high educational a
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Pieterse, HENDRIK J. C., Jaco S. Dreyer, and Johannes A. Van Der Ven. "Social Location of Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 4 (2000): 249–83. http://dx.doi.org/10.1163/157430100x00423.

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AbstractIn the previous article we inquired into the attitudes towards human rights of a group of 538 Grade 11 students in Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoricz region. We distinguished between civil, political and judicial rights, socio-economic rights, and environmental rights. In this article we examine the social location of these attitudes. We arrived at the following profile of students who favour human rights: they are female, come from the official indigenous language groups, and have been raised by parents who have a relatively high educational
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Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (December 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.

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In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and
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Harding, John. "The Prayer-Book Roots of Griffith Jones's Evangelism*." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 1–19. http://dx.doi.org/10.16922/jrhlc.6.1.1.

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This article discusses Griffith Jones (1683–1761) an influential Church of England rector in West Wales from 1711, who is usually described as a precursor of Welsh Methodism and Evangelicalism. It refers to an undated, damaged notebook, in the National Library of Wales, containing sermon notes in Jones's own hand. The article seeks to trace the source of his evangelistic outlook, noting his conformist loyalty to the Church of England's doctrine, order and worship. Contrary to the opinion which attributes his pursuit of evangelism, with its seeking of conversions, to supposed Puritan influences
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Francis, Leslie J., John Fisher, David W. Lankshear, and Emma L. Eccles. "Modelling the effect of worship attendance and personal prayer on spiritual well-being among 9- to 11-year-old students attending Anglican church schools in Wales." International Journal of Children's Spirituality 23, no. 1 (January 2, 2018): 30–44. http://dx.doi.org/10.1080/1364436x.2017.1419938.

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Okkenhaug, Inger Marie. "'She Loves Books & Ideas, & Strides along in Low Shoes Like an Englishwoman': British models and graduates from the Anglican girls' secondary schools in Palestine, 1918-48." Islam and Christian–Muslim Relations 13, no. 4 (October 2002): 461–79. http://dx.doi.org/10.1080/0959641022000016429.

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Ellis, Anthony. "The Anglican School Chaplain." Journal of Christian Education os-31, no. 2 (July 1988): 21–30. http://dx.doi.org/10.1177/002196578803100205.

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