Relevant bibliographies by topics / Archbishops and bishops of the Church of England

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Archbishops and bishops of the Church of England'

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Published: 2 March 2023

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Journal articles on the topic "Archbishops and bishops of the Church of England"

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Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.

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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
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Beer, Barrett L. "Episcopacy and Reform in Mid-Tudor England." Albion 23, no. 2 (1991): 231–52. http://dx.doi.org/10.2307/4050604.

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In Tudor Prelates and Politics, Lacey Baldwin Smith wrote sympathetically of the dilemma faced by the conservative bishops who saw control over the Church of England slip from their grasp after the accession of Edward VI in 1547, but he gave less attention to the reforming bishops who worked to advance the Protestant cause. At the beginning of the new reign the episcopal bench, according to Smith's calculations, included twelve conservatives, seven reformers, and seven whose religious orientation could not be determined (see Table 1). The ranks of the conservatives were thinned as a consequence of the deprivation of Stephen Gardiner of Winchester, Edmund Bonner of London, Nicholas Heath of Worcester, George Day of Chichester, and Cuthbert Tunstall of Durham. On the other hand, eight new bishops were appointed between 1547 and 1553. These new men together with the Henrician reformers, of whom Thomas Cranmer, Archbishop of Canterbury, was most important, had responsibility for leading the church during the period which saw the most extensive changes of the Reformation era. This essay examines the careers of the newly-appointed reforming bishops and attempts to assess their achievements and failures as they worked to create a reformed church in England.The first of the eight new bishops appointed during the reign of Edward VI was Nicholas Ridley, who was named Bishop of Rochester in 1547 and translated to London in 1550. In 1548 Robert Ferrar became Bishop of St. David's in Wales. No new episcopal appointments occurred in 1549, but during the following year John Ponet succeeded Ridley at Rochester while John Hooper took the see of Gloucester.
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Nye, William. "The Church of England: Some Personal Reflections on Structure and Mission." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 191–99. http://dx.doi.org/10.1017/s0956618x21000053.

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I embark on this subject tentatively. With trepidation, because I am neither a missiologist nor an ecclesiologist. Nor did I know, when I agreed to the invitation which Mark Hill put so persuasively over a year ago, what would be happening in the Church in the autumn of 2020. Yet it is in many ways a good time to be having a discussion about mission and structure. As I am sure you know, there is work under way on both these questions within the House of Bishops and beyond. Archbishop Stephen Cottrell is leading some work on a vision and strategy for the Church of England for the 2020s. Bishop Nick Baines is leading a group looking at the governance of the national church institutions, in support of that work.
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Bullivant, Stephen, and Giovanni Radhitio Putra Sadewo. "Power, Preferment, and Patronage: An Exploratory Study of Catholic Bishops and Social Networks." Religions 13, no. 9 (September 13, 2022): 851. http://dx.doi.org/10.3390/rel13090851.

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Social Network Analysis (SNA) has shed light on cultures where the influence of patronage, preferment, and reciprocal obligations are traditionally important. We argue here that episcopal appointments, culture, and governance within the Catholic Church are ideal topics for SNA interrogation. This paper presents preliminary findings, using original network data for the Catholic Bishops’ Conference of England and Wales and the United States Conference of Catholic Bishops. These show how a network-informed approach may help with the urgent task of understanding the ecclesiastical cultures in which sexual abuse occurs, and/or is enabled, ignored, and covered up. Particular reference is made to Theodore McCarrick, the former DC Archbishop recently “dismissed from the clerical state”, and Michael Bransfield, Bishop Emeritus of Wheeling-Charleston. Commentators naturally use terms such as “protégé”, “clique”, “network”, and “kingmaker” when discussing both the McCarrick and Bransfield affairs, and church politics more generally: precisely such folk-descriptions of social and political life that SNA is designed to quantify and explain.
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Kisby, Fiona. "A mirror of monarchy: Music and musicians in the household chapel of the Lady Margaret Beaufort, mother of Henry VII." Early Music History 16 (October 1997): 203–34. http://dx.doi.org/10.1017/s0261127900001728.

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Ever since the publication of Frank Harrison's book Music in Medieval Britain in 1958, the study of the cultivation of liturgical music in late-medieval England has been based on the institutional structure of the Church: on the cathedrals, colleges and parish churches, and on the household chapels of the monarchy and higher nobility both spiritual and lay. In that and most subsequent studies, however, male figures have been seen to dominate the establishments under investigation. If art history (perhaps musicology's closest sister discipline) can be shown to have characterised the patronage of Renaissance art as a system dominated by ‘Big Men’, so too has musicology placed the development of English liturgical music in a culture shaped largely by noble male patrons – kings, princes, dukes, earls, archbishops, bishops and the like.
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Hilbert, Michael. "The Ninth Colloquium of Anglican and Roman Catholic Canon Lawyers." Ecclesiastical Law Journal 10, no. 3 (August 12, 2008): 357–59. http://dx.doi.org/10.1017/s0956618x08001476.

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The Ninth Colloquium of Anglican and Roman Catholic Canon Lawyers took place from 3 to 6 April 2008, at Bishop's House, Sliema, Malta, and the meeting was graciously hosted by the Anglican contingent. The ten participants (five Anglican and five Roman Catholic) were: on the Anglican side, Norman Doe (Chair), Bishop Paul Colton, Mark Hill, Anthony Jeremy (all from the Centre for Law and Religion at Cardiff Law School) and Stephen Slack (Director of Legal Services at the Archbishops' Council, Church of England); and, on the Roman Catholic side, James Conn, Michael Hilbert, Aidan McGrath (all from the Faculty of Canon Law at the Pontifical Gregorian University), Robert Ombres (Procurator General of the Dominicans) and Fintan Gavin.
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Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (July 1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.
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Kollar, Rene. "Bishops and Benedictines: The Case of Father Richard O'Halloran." Journal of Ecclesiastical History 38, no. 3 (July 1987): 362–85. http://dx.doi.org/10.1017/s0022046900024969.

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Ecclesiastical rogues, misfits and outcasts often possess some magnetic or magical quality. The lives and activities of these men and women may provide comic relief for scholars bored by research into spirituality, administrative reform or questions involving the relationship of Church and State. On the other hand, they may exemplify some novelty or pioneering effort; as a consequence, their insights might have been blackened by more cautious contemporaries who resorted to mockery or accusations of heresy. Some of these people may be prophets who had the courage to point the boney finger at scandal or abuse, whom officialdom was quick to brand as deviants. Finally, they may be people caught in the ecclesiastical maelstrom of change. Unable to adapt, they lash out against the structure. These streams converge in the life of the Revd Richard O'Halloran (i 856-1925). During his stormy career, he publicly attacked the alleged misuse of power by archbishops and bishops. Always proclaiming his loyalty to Rome, O'Halloran threatened schism several times. He also believed that the religious orders throughout England were involved in a grand conspiracy to destroy the rights of the secular clergy. Fr O'Halloran's experiences with the Benedictine monks in the London suburb of Ealing confirmed his suspicions.
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Atkins, Jonathan M. "Calvinist Bishops, Church Unity, and the Rise of Arminianism." Albion 18, no. 3 (1986): 411–27. http://dx.doi.org/10.2307/4049982.

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According to Nicholas Tyacke, the doctrine of predestination worked as a “common and ameliorating bond” between conformists and nonconformists in the late Elizabethan and Jacobean Church of England. Anglicans and Puritans both accepted Calvin's teachings on predestination as a “crucial common assumption.” Puritans were stigmatized either because of their refusal to conform to the church's rites and ceremonies or because of their rejection of the church's episcopal government, but their agreement with the episcopacy on predestinarian Calvinism imposed “important limits” on the extent of persecution. The Synod of Dort, a Dutch conference held in 1619 which included several English representatives, repudiated Arminianism and affirmed the Calvinist view of salvation, Tyacke calls “an event which has never received the emphasis it deserves from students of English religious history,” because the Synod “served to emphasize afresh the theology binding conformist and nonconformist together, and the limits which that common bond imposed on persecution.” The rise of Arminianism broke this common bond and contributed to the causes of the Civil War. To the Arminians, Puritans were those who opposed the new religious policies of King Charles I and archbishop William Laud. The Arminians' elimination of Calvinist influence in the church and at court, along with intensified persecution of Puritans, “generated a Puritan militancy” that erupted in 1640. By that date, Tyacke concludes, predestinarian Calvinism had been “transformed with relative ease into a call for ‘root and branch’ remedies”; at the same time, presbyterianism emerged as “the cure of Arminian disease.”
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von Arx, Jeffrey P. "Archbishop Manning and the Kulturkampf." Recusant History 21, no. 2 (October 1992): 254–66. http://dx.doi.org/10.1017/s003419320000159x.

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It is not surprising that Henry Edward Manning had strong opinions about the Kulturkampf, Otto von Bismarcks effort in the early 1870’s to bring the Roman Catholic Church in Germany under the control of the State. As head of the Catholic Church in England, it appropriately fell to Manning to condemn what most British Catholics would have seen as the persecution of their Church in the new German Empire. Moreover, Manning knew personally the bishops involved in the conflict with Bismarck from their time together at the Vatican Council. Indeed, he was well acquainted with some of them who had played important rôles, either for or against, in the great controversies of the Council that led to the definition of Papal Infallibility. MiecisIaus Ledochowski, Archbishop of Gnesen and Posen, imprisoned and expelled from his see by the German government in 1874, had, together with Manning, been a prominent infallibilist. Paulus Melchers, Archbishop of Cologne, and leader of the German inopportunists, suffered the same penalty. The bishops of Breslau, Trier and Paderborn, all of whom had played significant rôles at the Council, the first two against, the latter for the definition, were either imprisoned, expelled, or both. Manning considered these men to have suffered for the cause of religious liberty, and could not understand the indifference of British politicians, especially of liberals like Gladstone, to their fate.
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Dissertations / Theses on the topic "Archbishops and bishops of the Church of England"

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Pearce, Michael. "The career and works of Samuel Harsnett, Archbishop of York, 1561-1631." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:85707496-77a2-436b-8515-bf317a79a979.

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This thesis provides a study of the career and works of Samuel Harsnett, one of the most senior members of the early Stuart Church. Harsnett enjoyed a distinguished career as bishop of Chichester and Norwich, and finally as archbishop of York, but earned notoriety much earlier, by virtue of preaching a controversial sermon against the then orthodox Calvinist position on predestined grace. It was this early expression of anti-Calvinism (or Arminianism as it later became termed), together with a predisposition towards tradition on the liturgy and ceremony of the Church, which has earned Harsnett, as Conrad Russell put it, a place among "the cream of the English Arminians". As the first future bishop to express openly anti-Calvinist views Harsnett's career is contemporaneous with the first forty years of what Nicholas Tyacke described as the 'Rise of Arminianism'. For that reason he is deserving of a biographical study, both to determine the nature of Arminianism in practice and his particular contribution to its 'Rise'. In seeking to determine Harsnett's contribution to the Arminian phenomenon this thesis suggests that Harsnett was, in a number of respects, hardly the archetypal Arminian that Professor Russell and most other modern historians have assumed. This raises important questions as to the actual significance of the theology of predestination to developments in the early Stuart Church. The significant areas of Harsnett's career considered in the thesis are: his formative years as a scholar and then fellow at Pembroke College, Cambridge; his early career as chaplain to Richard Bancroft when Harsnett probably developed his lifelong dislike of Puritan non-conformity; his episcopal career at Chichester and then Norwich; his parliamentary career, which was marked by major ideological differences with fellow Arminians; his final appointment as archbishop of York, senior religious adviser to the king and Privy Councillor.
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Dearnley, John. "'Latitudinarian traditours' : Bishops Hoadly and Watson." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683069.

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Partington, Andrew. "The contribution of the Church of England bishops to the House of Lords during the Thatcher years." Thesis, Brunel University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269278.

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Marriott, Charles. "Episcopal careers and administration in late twelfth-century England : the bishops of Bath 1174-1205." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683175.

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Elliott, Kenneth Ray. "Anglican church policy, eighteenth century conflict, and the American episcopate." Diss., Mississippi State : Mississippi State University, 2007. http://library.msstate.edu/etd/show.asp?etd=etd-11072007-102228.

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Blanchard, Mary Elizabeth. "The late Anglo-Saxon royal agent : the identity and function of English ealdormen and bishops c.950-1066." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:0e8f6abc-a959-4b4a-a19a-0d1055ffc2f4.

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This thesis examines the identities and functions of late Anglo-Saxon royal agents (c. 950-1066), focusing on bishops and ealdormen. To establish who royal agents were, the thesis explores the family relationships among the leading men in the ecclesiastical and secular spheres, especially those linking men administering ealdordoms to the senior clergy. It also examines the offices of royal agents in late Anglo-Saxon England and argues that the duties of ecclesiastical and secular officials were not fundamentally different. While traceable kin networks appear among senior clerics and among high secular officials, few familial links connect the senior clergy to ealdormen. Thus, this thesis divides these kin-groups into those who gained secular offices, 'lay families', and those who sought power through the ecclesiastical positions, 'church families'. The analysis of the strategies adopted by 'lay families' and 'church families' to secure and maintain political power indicates how the aristocracy served both the king and their own ambitions in the governance of late Anglo-Saxon England. Although these royal agents came from different family groups, their obligations as royal agents appear remarkably similar with the exception of their military functions. This information provides a better understanding of the pool of men from whom English kings generally chose their officials, how rulers may have kept this group from becoming too small, and what was expected of these royal agents. The lack of (recorded) nepotism across episcopal and secular lines provides a more nuanced understanding of the aristocracy in Anglo-Saxon England. Furthermore, by offering an examination of both the identities and the functions of royal agents, this thesis provides a better understanding of the late Anglo-Saxon kingdom and its administration. In addition it creates a clearer picture of the aristocracy, the king, and the Church as well as the relationships between all three.
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Turner, Garth. "Cathedrals and change in the twentieth century : aspects of the life of the cathedrals of the Church of England with special reference to the Cathedral Commissions of 1925, 1958, 1992." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/cathedrals-and-change-in-the-twentieth-centuryaspects-of-the-life-of-the-cathedrals-of-the-church-of-englandwith-special-reference-to-the-cathedral-commissions-of-1925-1958-1992(673f7471-6b58-4d05-9cda-1b64f8240bd0).html.

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Four commissions considered cathedrals during the nineteenth century. The first two gave them their modern structure: a dean, a small number of stipendiary, residentiary, canons, a larger honorary body. But the principal achievement of these commissions was negative; their emphasis was on the removal of wealth. The second two sought to give new corporate and diocesan life to these ancient bodies. Their aspirations, however, never achieved parliamentary enactment. Thus in the early twentieth century there was will for the reform; the establishment of the Church Assembly presented more auspicious circumstances in which to attempt it. The thesis falls into two related parts. The first traces institutional change across the twentieth-century - change which can be measured by the statutory outcome of the proposals of the three commissions which sat during the century. It will be argued that all three were clearly products of their times, showing the influence of context: of social (and technological) change and of the mind-set of the Church: the first two, reflecting that Church, were conservative and respectful of inheritance and tradition. The last, in an age socially, politically, administratively, ecclesiastically, much changed, was radical. It showed less respect for tradition and a greater susceptibility to external factors: markedly to contemporary management theory. Constitutions regulate a life. The second part explores aspects of that life. All the aspects reviewed helped to form, and were in turn re-formed by, the Commissions and the consequent Measures. First among the subjects examined is the fundamental, defining, relationship, that with the bishop and the diocese. Other chapters discuss the force of external, social, change in shaping and moulding the work and witness of cathedrals, and their methods and standards of pastoral care. The ecumenical movement, though scarcely noticed by the first Commission, was already a factor in the work of a few cathedrals. The 1990s commission assumed, and its Measure provided for, ecumenical involvement. The first commission noted the fact of dissension within cathedrals and between them and their bishops; such troubles were the immediate cause of the last commission; the final chapter examines publicly prominent episodes of dissension. Throughout the century, in their witness the cathedrals responded, sometimes profoundly, to a context of change; their historic constitutions and the independence they conferred enabled the cathedrals to conduct a richly varied public ministry The, frequently decisive, force of personalities, especially of deans and provosts, in producing that ministry, is emphasised. The progress of the parish church cathedrals from, early in the century, scant institutional life to, by its end, parity with their ancient counterparts, is traced. The main text is supported by appendices, including two respectively providing biographical notes on those mentioned in the text, and definitions of specialist terms.
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Balint, Robert. "The ecclesiastical policy of King Henry III of England : episcopal appointments, 1226-1272." Thesis, The University of Sydney, 1995. http://hdl.handle.net/2123/16347.

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Weishaupt, Steffen. "The development of the concept of episcopacy in the Church of England from the nineteenth to the mid-twentieth centuries." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:dff383fa-e515-457d-8b71-7a1dd5b53aaa.

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The purpose of this thesis is to examine the Church of England’s understanding of ‘episcopal’ episcopacy and ordained ministry, including their ecclesiological implications and ecumenical consequences. Special attention is given to the refusal of interchangeability of ordained ministers with ‘non-episcopal’ churches (whilst allowing inter-communion), on the grounds that they lacked a ‘historic succession’ of bishops (cf. The Meissen Declaration and Agreement). This claim gives the adjective ‘episcopal’ a denominational, (quasi-)sacramental connotation (hence the inverted commas). Official Anglican statements today claim that the concept of episcopacy in a ‘historic succession’ is and always has been an integral part of ‘Anglican’ teaching as part of its ‘Catholic’, pre-Reformation heritage, whereas it appears that before the nineteenth century the Church of England had been defined largely in territorial and institutional terms. This faced challenges both from without and within, with an increasingly secular and multi-denominational context in Britain (with Non-conformists slowly gaining equal social and political rights) and in the face of the emergence of the Anglican Communion (and ecumenism in the twentieth century). This required the Church of England to forge a distinctive, trans-national, denominational identity for itself and for ‘Anglicanism’ (which can be described as the ‘Anglicanization of the Church of England’). In the first half of the nineteenth century, the English episcopate exercised a more active leadership role (the ‘episcopalization of the Church of England’), creating bishoprics in overseas dependencies and strengthening the influence of the Church of England there and also that of the episcopate (a colonial aspect of the ‘Anglicanization’). In the second half of the nineteenth century the bishops established interchangeability of ministers with formerly English, ‘Episcopal’ churches. This development occurred at the high point of Anglo-Catholic and ritualistic influence (which resulted in a ‘Catholicization of the Church of England’, opposed by Evangelicals and High-churchmen of the pre-Tractarian type). The nature of ‘Anglicanism’ was increasingly interpreted as ‘catholic’/‘Catholic’. In the twentieth century the notion of a ‘historic succession’ of bishops eventually appeared in official documents, whereas earlier statements had been insisting on the ‘historic episcopate’, but open to an understanding in the sense of ‘apostolic succession’ or a divinely instituted or sanctioned, or simply ancient form of government (episcopacy as esse, plene esse or bene esse of church). The eventual adoption of the notion of succession, however, the crucial characteristic of the esse model, meant a ‘theologization’ of Anglican ecclesiology in the late nineteenth and early twentieth centuries with a distinct ‘catholic’ character, which explains the refusal to agree on interchangeability of ministers with ‘Protestant’ churches, now on theological grounds.
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Mbaya, Henry Hastings. "The making of an African clergy in the Anglican church in Malawi with special focus on the election of bishops (1898-1996)." Thesis, 2004. http://hdl.handle.net/10413/2883.

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Books on the topic "Archbishops and bishops of the Church of England"

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Some notable Archbishops of Canterbury. London: S.P.C.K., 1990.

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The Archbishops of Canterbury. Stroud: Tempus, 2006.

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Carpenter, Edward. Cantuar: The archbishops in their office. 3rd ed. London: Mowbray, 1997.

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Hart, A. Tindal. Ebor: A history of the archbishops of York from Paulinus to Maclagan, 627-1908. York, England: W. Sessions, 1986.

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Cosmo Lang: Archbishop in war and crisis. London: I.B. Tauris, 2012.

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Hope the archbishop: A portrait. London: Continuum, 2004.

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Archbishops Ralph d'Escures, William of Corbeil, and Theobald of Bec: Heirs of Anselm and ancestors of Becket. Farnham, Surrey, England: Ashgate, 2012.

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Geoffrey Fisher: Archbishop of Canterbury, 1945-1961. Eugene, OR: Pickwick Publications, 2007.

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Bellenger, Dominic Aidan. The mitre & the crown: A history of the archbishops of Canterbury. Stroud, U.K: Sutton, 2005.

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Rowan's rule: The biography of the Archbishop. London: Hodder & Stoughton, 2008.

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Book chapters on the topic "Archbishops and bishops of the Church of England"

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Julian-Jones, Melissa. "Sealing Episcopal Identity: The Bishops of England, 1200-1300." In Medieval Church Studies, 239–57. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.mcs-eb.5.114263.

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Wickson, Roger. "The Norman Conquest and the Church in England." In Kings and Bishops in Medieval England, 1066–1216, 1–21. London: Macmillan Education UK, 2015. http://dx.doi.org/10.1007/978-1-137-43118-9_1.

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Burger, Michael. "Evidence Regarding Bishops’ Use of Hall and Chamber in Later Thirteenth-Century England, with Observations Regarding Notarial Influence." In Princes of the Church, 216–24. New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315229553-16.

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Marshall, Peter. "Admonitions." In Heretics and Believers. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300170627.003.0016.

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This chapter examines the so-called ‘Admonition Controversy’ involving the Church of England and its bishops during the reign of Elizabeth I. It begins with a discussion of the danger posed by Mary Queen of Scots, along with her disastrous personal circumstances, and proceeds by analysing the rebellion known as the Rising of the Northern Earls and the outbreak of Counter-Reformation in the north. It then considers Pope Pius V's promulgation of the bull called Regnans in Excelsis (Ruling in the highest) in 1570, Protestants' attempt to close ranks against Catholicism, and the pamphlets An Admonition to the Parliament and A Second Admonition to Parliament. It also looks at Edmund Grindal, archbishop of Canterbury, and concludes with an assessment of the official crackdown on prophesyings and Puritanism.
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Edwards, Arthur. "The Bishops and Archbishops." In A New History of the Church in Wales, 102–21. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108583930.009.

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WILLIAMSON, PHILIP. "Archbishops and the monarchy:." In The Church of England and British Politics since 1900, 57–79. Boydell & Brewer, 2020. http://dx.doi.org/10.2307/j.ctvnwbzww.8.

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Beck, Hermann. "The German Catholic Church Between Doctrine and Self-Preservation." In Before the Holocaust, 377—C12.P30. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865076.003.0013.

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Abstract This chapter starts out by scrutinizing the initially critical attitude of German Catholic bishops toward National Socialism, warning against “cultural teachings that are incompatible with Catholic doctrine” and prohibiting the participation of Catholics in the Nazi movement. Despite their criticisms, the German episcopate had not worked out a common policy toward Nazism, and warnings against National Socialism were often accompanied by professions of national solidarity and devotion to the Fatherland. While far more critical than their Protestant counterparts, Catholic bishops in 1933 (the vast majority of whom were in their sixties and seventies) had lived through Bismarck’s Kulturkampf and were careful to avoid maneuvering the Catholic Church into the role of a pariah once again. The attitude of bishops began to undergo a decisive alteration after the 5 March 1933 elections, when it became clear that the NSDAP had made significant inroads into the Catholic milieu and bishops saw themselves locked into competition with Protestant Churches to curry favor with the new regime. On 28 March, former warnings and reservations against Nazism were rescinded. Until the end of March, when Archbishop Adolf Bertram, the primus inter pares among German archbishops, sent a circular memo about the April boycott to the other archbishops inquiring whether the Church should intervene, Catholic bishops had managed to evade the issue of antisemitic violence. No intervention took place, since Bertram adopted the narrative of the government regarding the boycott. In extensive correspondence with members of the clergy, Archbishop Michael von Faulhaber of Munich repeatedly emphasized that Catholic protests would turn the fight against Jews into a fight against Catholics, and that Jews could help themselves. This would essentially remain the line followed by Catholic bishops in 1933. Thus, while a few courageous individual voices urged that the Catholic Church speak out, the episcopate remained silent.
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Snape, Michael. "‘’Gainst All Disaster’." In A Church Militant, 187—C3.P171. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192848321.003.0004.

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Abstract This chapter commences by considering the anti-war reaction that swept Western Anglicanism in the inter-war period, arguing that its shallow roots were exposed by Anglican responses to the outbreak and conduct of the Second World War—which showed that underlying attitudes to war and the armed forces remained substantially unchanged. While the relationship between Churchill and Roosevelt symbolized inter-Anglican as well as Anglo-American resolve, the Communion’s leadership was influenced by a strong leavening of First World War veterans, whose experience helped guide Anglican ministry among civilians as well as in the armed forces. In the more challenging context of a longer war, Anglican resourcefulness in supporting the welfare of armed forces personnel was unabated, Anglican mobilization in the mission fields of sub-Saharan Africa was resumed, and even the phenomenon of the combatant clergyman reappeared. Despite a tendency to downplay the religious dimensions of the conflict, as ‘Christendom-type’ societies religious conviction remained vital to morale in Great Britain, the Dominions, and the US. This helps account for the success of Montgomery as the morale-raiser par excellence for the British and Dominion armies. Son of Bishop Henry Montgomery, the leading proponent of imperial pan-Anglicanism at the turn of the twentieth century, and a quasi-ecclesiastical figure in his own right, Montgomery’s standing as the ‘People’s General’ served as a telling foil to William Temple’s celebrity as the ‘People’s Archbishop’, their neglected collaboration and affinities underscoring the abiding Anglican culture of the British military, and the abiding military culture of the Church of England.
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Hudson, John. "Bishops, Abbots, and the Alienation of Church Lands." In Land, Law, and Lordship in Anglo-Norman England, 230–52. Oxford University Press, 1997. http://dx.doi.org/10.1093/acprof:oso/9780198206880.003.0008.

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Burns, Arthur. "More Bishops and More Dioceses." In The Diocesan Revival in the Church of England c.1800–1870, 192–215. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198207849.003.0008.

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Conference papers on the topic "Archbishops and bishops of the Church of England"

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Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.

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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
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