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Journal articles on the topic 'Church of England. Diocese of Manchester'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Avis, Paul. "Towards an Ecclesiology of the Cathedral." Ecclesiology 15, no. 3 (2019): 342–54. http://dx.doi.org/10.1163/17455316-01503007.

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The purpose of this article is to bring to light the ecclesiological reality of cathedrals, with a main focus on the Church of England. It initiates a concise ecclesiological discussion of the following aspects of the English, Anglican cathedrals: (a) the cathedral as a church of Christ; (b) the place and role of the cathedral within the diocese; (c) the relationship between the cathedral and the diocesan bishop; (d) the mission of the cathedral. The article concludes with a brief reflection on (e) the cathedral as the ‘mother church’ of the diocese.

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Boakes, Norman. "Gospel and Order in the Rule of St Benedict." Ecclesiastical Law Journal 21, no. 2 (2019): 196–203. http://dx.doi.org/10.1017/s0956618x19000061.

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Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed

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Murray, Philip. "Re St Michael le Belfrey, York." Ecclesiastical Law Journal 26, no. 2 (2024): 231–32. http://dx.doi.org/10.1017/s0956618x24000164.

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St Michael le Belfrey (‘the Belfrey’) is a 16th century parish church in the shadow of York Minster. It sits in the charismatic evangelical tradition of the Church of England. With a large, young and vibrant congregation, the Belfrey is a Resource Church and plays a significant role in the life of the Diocese of York, the Northern Province and, more broadly, the Church of England. Through a petition described as ‘of the highest quality’, it sought a faculty for a dramatic re-ordering of its interior, proposals that had been at least 14 years in the development.

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Barrie, Viviane. "The Church of England in the eighteenth century." Historical Research 75, no. 187 (2002): 47–72. http://dx.doi.org/10.1111/1468-2281.00140.

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Abstract This article is an attempt to study the position of the Church of England in one particular region – the diocese of London in the south-east of England – throughout the eighteenth century. It considers three problems which the author came across when first researching the subject several years ago: firstly, the social and economic status of parishes; secondly, clerical recruitment and the careers of the clergy; and finally, the pastoral life and work of the Church, especially through the corpus of episcopal visitations.

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Aldridge, Alan. "Slaves to No Sect: The Anglican Clergy and Liturgical Change." Sociological Review 34, no. 2 (1986): 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.

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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English dioces

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Pearce, Augur. "The Church of England and the European Union: Establishment and Ecclesiology." Ecclesiastical Law Journal 3, no. 16 (1995): 337–40. http://dx.doi.org/10.1017/s0956618x00002246.

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This article is by way of extended reflection, ecclesiological but with sprinklings of both law and history, on two of the topics raised by Canon John Nurser at (1993) 3 Ecc. L. J. 103 which are of particular interest in my present situation: the effect of European Union on the Church of England, and the non-proselytisation policy of the Diocese in Europe.

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MORRIS, JEREMY. "George Ridding and the Diocese of Southwell: A Study in the National Church Ideal." Journal of Ecclesiastical History 61, no. 1 (2009): 125–43. http://dx.doi.org/10.1017/s0022046907002461.

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This article examines the mindset and episcopal policy of George Ridding, first bishop of the new diocese of Southwell from 1884 until his death in 1904. Ridding's intellectual formation was rooted in Liberal Anglicanism, and is analysed here through his ‘Broad Church’ understanding of the Church of England as a comprehensive national Church. His commitment to this ideal is demonstrated through his episcopal charges and speeches, and through elements of the policy of diocesan management that he adopted. A brief evaluation of this policy identifies limitations, as well as continuity with the ea

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Rafferty, Oliver P. "The Jesuit College, Manchester, 1875." Recusant History 20, no. 2 (1990): 291–304. http://dx.doi.org/10.1017/s0034193200005409.

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In an Apostolic Constitution, dated 8 May 1881, Pope Leo XIII sought to regulate the relationship between diocesan bishops and religious orders. In the words of Herbert Vaughan the Papal pronouncement ‘sums up and ends a recent controversy on matters of discipline affecting the working of the Church in Great Britain’. Romanos Pontifices represented a personal triumph for Vaughan. He had assiduously campaigned at Rome to have the freedom of religious orders restricted, and their operations subject to the supervision of the local bishop. The Pope’s document directs that members of religious orde

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Fry, Alex D. J. "Justifying Gender Inequality in the Church of England." Fieldwork in Religion 14, no. 1 (2019): 8–32. http://dx.doi.org/10.1558/firn.39231.

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Despite being a national institution, the Church of England is legally permitted to discriminate against its ordained female clergy in a number of ways, a phenomenon that is at odds with wider societal values in England. It is argued that this makes the gender values of this institution’s representatives worthy of examination. This article explores the gender attitudes of theologically conservative male clergy and the psychological processes that shape these attitudes. In order to do so, semi-structured interviews were conducted with fourteen evangelical priests in one diocese within the Churc

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10

Marlow, Jon, and Sarah Dunlop. "Answers on a Postcard: Photo Elicitation in the Service of Local Ecclesial Strategy." Ecclesial Practices 8, no. 2 (2021): 165–84. http://dx.doi.org/10.1163/22144471-bja10014.

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Abstract This article reports the findings of a practical Theological Action Research project in a Church of England diocese in the UK, using photo elicitation. This image-based approach resulted in findings that echoed existing diocesan strategies, but also highlighted other issues that may otherwise have remained implicit, specifically the mode of mission and concerns regarding growth and survival. The visual data itself is analysed, revealing that the images do not always function as direct signifiers, but instead were generating creative, intuited responses. From the data, four mirrors wer

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Hill, Mark. "The Faculty Jurisdiction Rules 2013: Simpler Process, Equal Protection." Ecclesiastical Law Journal 16, no. 1 (2013): 47–56. http://dx.doi.org/10.1017/s0956618x13000811.

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The faculty jurisdiction of the Church of England pre-dates planning law by several centuries. It is the means by which the diocesan bishop, through his chancellor and in his consistory court, ensures that the sacred buildings of the diocese and their contents are compliant with the canon law, doctrine and ecclesiology of the Church of England. During the latter part of the last century, the effective operation of the faculty jurisdiction contributed to the continuing exclusion of churches of the Church of England from the need for listed building control. The rationale is that the faculty jur

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Wolffe, John. "What can the Twenty-First Century Church of England Learn from the Victorians?" Ecclesiology 9, no. 2 (2013): 205–22. http://dx.doi.org/10.1163/17455316-00902005.

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Present-day Anglicans have an ambivalent attitude to the Victorians. There are, however, as illustrated by a recent project in the diocese of London, important ways in which critical engagement with the past can inform constructive thinking in contemporary churches. In particular an understanding of patterns of church attendance in the nineteenth century provides context for evaluating more recent statistics, while knowledge of the circumstances leading to the building of Victorian churches can inform decisions about their present-day use. Awareness of the sometimes bitterly divided Victorian

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Jacob, W. M. "‘In Love and Charity with your Neighbours …’: Ecclesiastical Courts and Justices of the Peace in England in the Eighteenth Century." Studies in Church History 40 (2004): 205–17. http://dx.doi.org/10.1017/s0424208400002886.

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The aim of this paper is to account for the busyness of the ecclesiastical courts in England during the first half of the eighteenth century, and to suggest why, apart from matters of strictly ecclesiastical business, and defamation, matrimonial and probate causes, their business declined during the second half of the century.The ecclesiastical courts in the first part of the century were a popular part of the lowest level of judicial activity in England. That the churchwardens of St Mary’s Beverley paid the ringers 2s. 6d in 1721 for ringing when ‘the Spiritual Court Men came’ suggests the ar

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Wiseman, David. "Notes from a Black and White Island, Personal Reflections on Dialogue and Black Lives Matter." Journal of Dialogue Studies 8 (2020): 190–94. http://dx.doi.org/10.55207/uzrl5024.

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During the first lockdown, the decision of the Diocese of Hereford to initiate discussions entitled, ‘Racial Justice and the Church’, as a response to the re-emergence of the Black Lives Matter movement was heartening. As a priest in the Church of England, who came to Craven Arms, a small agricultural town in the Hereford Diocese, after over thirty-six years’ stipendiary ministry in urban and inner-city ministry in diverse communities and congregations, it was encouraging to realise that less diverse communities were addressing the same issues. The third of these sessions was with Dr Joel Edwa

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Whyte, William. "The Ethics of the Empty Church: Anglicanism’s Need for a Theology of Architecture." Journal of Anglican Studies 13, no. 2 (2015): 172–88. http://dx.doi.org/10.1017/s1740355315000108.

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AbstractIn this polemical paper, produced for the Churches, Communities, and Society conference at the Lincoln Theological Institute, University of Manchester, I argue that the Church of England has failed to develop a coherent or convincing theology of architecture. Such a failure raises practical problems for an institution responsible for the care of 16,000 buildings, a quarter of which are of national or international importance. But it has also, I contend, produced an impoverished understanding of architecture’s role as an instrument of mission and a tool for spiritual development. Follow

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Maynard, W. B. "The Response of the Church of England to Economic and Demographic Change: the Archdeaconry of Durham, 1800–1851." Journal of Ecclesiastical History 42, no. 3 (1991): 437–62. http://dx.doi.org/10.1017/s0022046900003389.

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The history of the Established Church from the 1740s to the 1830s is viewed as a period of inertia and complacency. Failure to respond to the exigencies of the economic and demographic revolutions resulted in the increasing weakness of the National Church when compared with extra-establishment religion. In the face of increasing pastoral responsibilities, the Church was slow to augment its existing accommodation, or to respond to the challenge of modifying the ancient parochial structure in the face of patron and incumbent interest, and increasing Nonconformist hostility. The resulting decline

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Barrett, Philip. "Episcopal Visitation of Cathedrals in the Church of England." Ecclesiastical Law Journal 8, no. 38 (2006): 266–88. http://dx.doi.org/10.1017/s0956618x00006438.

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In December 1994 the Revd Philip LS Barrett BD MA FRHistS FSA, Rector of Compton and Otterbourne in the Diocese of Winchester, successfully submitted a dissertation to the University of Wales College of Cardiff for the degree of LLM in Canon Law, entitled ‘Episcopal Visitation of Cathedrals in the Church of England’. Philip Barrett, best known for his magisterial study, Barchester: English Cathedral Life in the Nineteenth Century (SPCK1993), died in 1998. The subject matter of this dissertation is of enduring importance and interest to those engaged in the life and work of cathedrals, and the

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18

Tong, Stephen. "An English Bishop Afloat in an Irish See: John Bale, Bishop of Ossory, 1552–3." Studies in Church History 54 (May 14, 2018): 144–58. http://dx.doi.org/10.1017/stc.2017.9.

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The Reformation in Ireland has traditionally been seen as an unmitigated failure. This article contributes to current scholarship that is challenging this perception by conceiving the sixteenth-century Irish Church as part of the English Church. It does so by examining the episcopal career of John Bale, bishop of Ossory, County Kilkenny, 1552–3. Bale wrote an account of his Irish experience, known as theVocacyon, soon after fleeing his diocese upon the accession of Queen Mary to the English throne and the subsequent restoration of Roman Catholicism. The article considers Bale's episcopal caree

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Doll, Peter M. "American High Churchmanship and the Establishment of the First Colonial Episcopate in the Church of England: Nova Scotia, 1787." Journal of Ecclesiastical History 43, no. 1 (1992): 35–59. http://dx.doi.org/10.1017/s0022046900009659.

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The creation in North America of the first overseas diocese of the Church of England was undoubtedly one of the most remarkable and unlikely of the changes in British colonial policy which resulted from the American Revolution. Before the war, the Anglican campaign for the appointment of colonial bishops had been a major reason for the colonial fear of British tyranny; many Americans, particularly Nonconformists, vigorously protested against a scheme which they saw as a bid to recreate a Laudian ecclesiastical tyranny. But the post-war colonial policy envisaged the colonial bishop as a focus o

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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, b

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Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.

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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only

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Lockley, Philip. "Church Planting and the Parish in Durham Diocese, 1970–1990: Church Growth Controversies in Recent Historical Perspective." Journal of Anglican Studies 16, no. 2 (2018): 103–27. http://dx.doi.org/10.1017/s1740355318000025.

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AbstractThis article unearths the forgotten history of the first modern church planting scheme in the Church of England: an attempt to restructure parish ministry in Chester-le-Street, near Durham, in the 1970s and 1980s. This story of rapid growth followed by decline, and of an evangelical church’s strained relations with their liberal bishop, David Jenkins, has pertinence for contemporary Anglican antagonisms over ‘fresh expressions’ and other church planting programmes. A culture of mistrust is arguably apparent both then and now, between liberals and conservatives in ecclesiology, even as

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Avis, Paul. "Bishops in Communion? The Unity of the Episcopate, the Unity of the Diocese and the Unity of the Church." Ecclesiology 13, no. 3 (2017): 299–323. http://dx.doi.org/10.1163/17455316-01303003.

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This article addresses the current state of ecclesiological dissonance in the Church of England and analyses the theological and pastoral issues that are at stake. It tackles the two ecclesiological anomalies that now face the church and compromise its received polity. (a) The College of Bishops includes bishops who are unable to recognise the priestly and episcopal orders of their female colleagues and are unable to be in full sacramental communion with them. This situation raises the question of the ecclesial integrity of the College of Bishops: is there now a single College? (b) Some bishop

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Louden, Lois M. R. "The Distribution of Church of England Schools in the Diocese of Blackburn 1869 – 1994." Journal of Educational Administration and History 31, no. 1 (1999): 47–60. http://dx.doi.org/10.1080/0022062990310104.

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Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared." Ecclesiastical Law Journal 10, no. 1 (2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.

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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the trad

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Craven, Alex. "‘Contrarie to the Directorie’: Presbyterians and People in Lancashire, 1646–53." Studies in Church History 43 (2007): 331–41. http://dx.doi.org/10.1017/s0424208400003314.

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In 1645, Parliament swept away the Anglican liturgy of the Church of England, replacing the Book of Common Prayer with a new Presbyterian alternative, the Directory. The Episcopal hierarchy of the Church had already been demolished, and it was expected that the national Church would be reformed along puritan lines. The campaign to impose Presbyterian discipline in England, and the concomitant struggle for a reformation of manners, has received much attention from historians. There is little doubt that nationally these new measures failed, with John Morrill asserting that ‘these ordinances were

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Wolffe, John. "The Church of England in the Diocese of London: What does History have to Offer to the Present-Day Church?" Studies in Church History 49 (2013): 248–58. http://dx.doi.org/10.1017/s0424208400002175.

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On 21 February 1900 in St Paul’s Cathedral Bishop Mandell Creighton delivered his first, and what proved to be his last, visitation charge to the clergy of the diocese of London. He began by reflecting briefly on the particular challenges of his own position and of London itself, but quickly moved on to focus on current ecclesiastical controversies, especially the nature of holy communion and the practice of confession. Creighton had been a historian long before he became a bishop, and it was therefore natural that his response to contemporary issues should rapidly move into an insightful lect

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BIGGS, ELIZABETH. "Durham Cathedral and Cuthbert Tunstall: a Cathedral and its Bishop during the Reformation, 1530–1559." Journal of Ecclesiastical History 71, no. 1 (2019): 59–76. http://dx.doi.org/10.1017/s0022046919000605.

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Cathedrals are usually thought to have had little role in the English Reformation and the reasons for their very survival in the new Church of England have been questioned. Instead of being an irrelevant and closed-off institution, Durham Cathedral was intellectually close to its Reformation-era bishop, the conservative Cuthbert Tunstall, and was involved in diocesan matters throughout his episcopate. Tunstall's evangelical successors also appreciated its potential for reform and the need to use its staff and resources. Cathedrals thus could be a tool to be used in the reformation of the dioce

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Hoskin, Philippa. "“I Discovered Such a Lay Force That I Could Not Remove Them”: Sacred and Secular Space and Ecclesiastical and Secular Authority in the Parish in the Fourteenth-Century Diocese of York." Religions 15, no. 9 (2024): 1097. http://dx.doi.org/10.3390/rel15091097.

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In 1309, the parish church of Harewood in Yorkshire, England, was invaded by a group of armed parishioners opposing the decisions of the church courts. The story of this invasion and the ways in which Church and State attempted and failed to remove it demonstrate how an apparently local quarrel could be part of national political events and of the intertwining of the laws of Church and State. It also demonstrates, importantly, a largely overlooked aspect of the relationship between the laity at a local level and the Church as an institution.

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O’Day, Rosemary. "A Bishop, A Patron, and some Preachers: A Problem of Presentation." Studies in Church History. Subsidia 12 (1999): 421–34. http://dx.doi.org/10.1017/s014304590000260x.

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The relations between bishops of the Church of England and lay patrons could be fraught and were certainly variable. Local circumstances and the general distribution of patronage within a given diocese combined with the personalities and concerns of the bishop and patrons involved to provide a distinctive environment for negotiation. It would be rash, therefore, to suggest that any case study of co-operation or conflict between a patron and a bishop could be typical. This said, such a case-study cannot but inform and stimulate because negotiation, amicable or otherwise, was essential for all p

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Dowson, Ruth. "‘Biker Revs’ on Pilgrimage: Motorbiking Vicars Visiting Sacred Sites." Religions 12, no. 3 (2021): 148. http://dx.doi.org/10.3390/rel12030148.

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In April 2014, a new Church of England diocese was instituted, combining three smaller dioceses covering a large area of Yorkshire. To mark the development of this new ‘mega-diocese’, a group of motorcycling vicars began to meet regularly and undertake ‘rides out’ across the diocese and further afield. This paper explores research undertaken with these motorbiking priests and their companions. The study followed an ethnographic approach, as the researcher is an ordained clergyperson embedded within the ‘Biker Revs’ community, though not a biker. The research comprised semi-structured interview

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McGuigan, Neil. "Cuthbert’s relics and the origins of the diocese of Durham." Anglo-Saxon England 48 (December 2019): 121–62. http://dx.doi.org/10.1017/s0263675121000053.

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AbstractThe established view of the Viking-Age Northumbrian Church has never been substantiated with verifiably contemporary evidence but is an inheritance from one strand of ‘historical research’ produced in post-Conquest England. Originating c. 1100, the strand we have come to associate with Symeon of Durham places the relics and see of Cuthbert at Chester-le-Street from the 880s until a move to Durham in the 990s. By contrast, other guidance, including Viking-Age material, can be read to suggest that Cuthbert was at Norham on the river Tweed and did not come to Durham or even Wearside until

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Fedotov, S. P. "The role of metropolitan Anthony Surozhsky (Bloom) in building relations between the Russian orthodox church and the church of England in the XX century." History: facts and symbols, no. 4 (December 20, 2023): 144–55. http://dx.doi.org/10.24888/2410-4205-2023-37-4-144-155.

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Introduction. The article is devoted to the consideration of the role of the metropolitan Anthony Bloom of Sourozh in the development of relations between the Russian Orthodox Church and the Church of England. The personality of the metropolitan Anthony is connected with the formation of the Surozh diocese of the Russian Orthodox Church. In addition, Father Anthony assisted in the functioning of the Commonwealth of Saint Albania and Reverend Sergius, an Orthodox Anglican organization. The organization began its work in 1928. In this organization, Father Antony Bloom began his service in Englan

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Kevern, Peter, and David Primrose. "Changes in Measures of Dementia Awareness in UK Church Congregations Following a ‘Dementia-Friendly’ Intervention: A Pre–Post Cohort Study." Religions 11, no. 7 (2020): 337. http://dx.doi.org/10.3390/rel11070337.

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Given their stability, their ability to influence public attitudes and capacity to mobilise human resources, it seems likely that many faith communities can have a significant impact on the wellbeing of people living with dementia (PLWD) and their carers, who may be dependent on the commitment of informal communities of support over months or years. This paper reports on a pre–post cohort study undertaken in an Anglican (Church of England) diocese in the UK. Representatives (N = 61) of 11 church communities completed the Dementia Awareness Scale immediately before and 12 months after an interv

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Bevir, Mark. "The Labour Church Movement, 1891–1902." Journal of British Studies 38, no. 2 (1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to

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Lee, Robert. "Class, Industrialization and the Church of England: The Case of the Durham Diocese in the Nineteenth Century." Past & Present 191, no. 1 (2006): 165–88. http://dx.doi.org/10.1093/pastj/gtj008.

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Beckett, John. "The Victorian Church of England in the Midlands: The Founding of the Diocese of Southwell, 1876–1884." Midland History 37, no. 1 (2012): 63–83. http://dx.doi.org/10.1179/0047729x12z.0000000003.

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Roberts, Carol. "Is the rural Church different? A comparison of historical membership statistics between an urban and a rural diocese in the Church of England." Rural Theology 1, no. 1 (2003): 25–39. http://dx.doi.org/10.1179/rut_2003_1_1_003.

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Poza Yagüe, Marta. "From Canterbury to the Duero—An Early Example of Becket’s Martyrdom Iconography in the Kingdom of Castile." Arts 10, no. 4 (2021): 72. http://dx.doi.org/10.3390/arts10040072.

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The church of San Miguel of Almazán (Soria, Spain) houses a twelfth-century antependium ornamented with scenes of Thomas Becket’s martyrdom. Discovered during restoration works in 1936, its origin and its original location are unknown. The aim of this article is twofold—to frame its manufacture chronologically in light of recent research on late-Romanesque sculpture in Castile, and to use this information to discover who commissioned this work: The bishops of Sigüenza, whose diocese included Almazán? The canons of the monastery of Allende Duero built at the foot of Almazán’s town wall? Or, as

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Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited." Journal of Anglican Studies 2, no. 1 (2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.

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ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship

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Knight, Frances. "‘A Church without Discipline is No Church at All’: Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism." Studies in Church History 43 (2007): 399–418. http://dx.doi.org/10.1017/s0424208400003375.

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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 altho

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Beattie, Cordelia. "Married Women's Wills: Probate, Property, and Piety in Later Medieval England." Law and History Review 37, no. 1 (2019): 29–60. http://dx.doi.org/10.1017/s0738248018000652.

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This article responds to a debate about the clash between canon law and common law positions on whether married women in England could make wills and what freedoms they had in terms of bequeathing property. In particular, it revises the argument that wives largely ceased to make wills c.1450 by arguing that local customs should be given more attention. The article offers a detailed study of the surviving wills in the deanery of Wisbech 1465–77, its linked diocese of Ely 1449–1505, and the probate acta of the Archdeaconry of Buckingham 1483–97, in order to demonstrate that there was regional va

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Ambler, R. W. "‘This Romish business’ - Ritual Innovation and Parish Life in Later Nineteenth-Century Lincolnshire." Studies in Church History 35 (1999): 384–95. http://dx.doi.org/10.1017/s0424208400014157.

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In February 1889 Edward King, Bishop of Lincoln, appeared before the court of the Archbishop of Canterbury charged with illegal practices in worship. The immediate occasion for these proceedings was the manner in which he celebrated Holy Communion at the Lincoln parish church of St Peter at Gowts on Sunday 4 December 1887. He was cited on six specific charges: the use of lighted candles on the altar; mixing water with the communion wine; adopting an eastward-facing position with his back to the congregation during the consecration; permitting the Agnus Dei to be sung after the consecration; ma

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Harper, Kenn. "Innovation and Inspiration." section I 38, no. 1 (2002): 18–24. http://dx.doi.org/10.7202/003027ar.

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Abstract In the 1850's John Harden and E.A. Watkins, missionaries of the Church Missionary Society (CMS) to James Bay, began the work of adapting James Evan's Cree syllabic orthography to Inuktitut. Watkins' introduced the syllabic writing system to Inuit at Fort George and Little Whale River in 1855, and that same year Harden printed a small book of scripture verses in syllables on his press at Moose Factory. In 1865, at the request of CMS Secretary Henry Venn, Harden and Watkins met in conference in England and modified the syllabic system to allow a more precise rendering of both Inuktitut

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Arlow, Ruth. "Bishop's Council & Standing Committee of the Diocesan Synod of the Diocese of Bath and Wells v Church Commissioners for England." Ecclesiastical Law Journal 16, no. 3 (2014): 396. http://dx.doi.org/10.1017/s0956618x14000829.

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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church." Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.

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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Y

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Orme, Nicholas. "A Medieval Almshouse for the Clergy: Clyst Gabriel Hospital near Exeter." Journal of Ecclesiastical History 39, no. 1 (1988): 1–15. http://dx.doi.org/10.1017/s002204690003904x.

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Walter Stapledon, bishop of Exeter 1308-26, treasurer of England and victim of the downfall of Edward 11, was a notable benefactor of the Church. As well as giving generously to the rebuilding of Exeter Cathedral (where he was buried in a splendid tomb beside the high altar), he founded or planned three institutions for the clergy of his diocese: a school foundation for a tutor and twelve pupils in the hospital of St John at Exeter; a college for a chaplain and twelve scholars at Oxford (now Exeter College); and a hospital for two chaplains and twelve infirm priests at Clyst Gabriel in Bishop'

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Sárközi, Gabriella. "Magyarországi diákok az angol és skót egyetemeken (1789-1914)." Acta Papensia 7, no. 1-2 (2007): 101–20. http://dx.doi.org/10.55954/ap.2007.1-2.101.

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The topic of my research is the Hungarian students at the universities of England and Scotland in the modem age (1789-1914). In this topic, prof. emer. George Gömöri carried on research-work on Hungarian students in England and Scotland (16—17th century) and there are other researchers and historians who are concerned with making scientific investigations on H ungarian and Transylvanian students abroad like Richard Hörcsik and Agnes Simovits. Moreover, regarding to the Transylvanian Unitarians: Elisabeth Zsakó and Andrew Kovács have to be mentioned. My research includes the studies of students

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Ward, Sarah. "The restoration of the Church of England. Canterbury diocese and the archbishop's peculiars. Edited by Tom Reid. (Church of England Record Society, 27.) Pp. lxxiv + 186 incl. 4 figs. Woodbridge–Rochester, NY: Boydell Press, 2022. £70. 978 1 78327 688 2." Journal of Ecclesiastical History 75, no. 1 (2023): 188. http://dx.doi.org/10.1017/s0022046923001616.

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SHAW, JANE. "Women, Gender and Ecclesiastical History." Journal of Ecclesiastical History 55, no. 1 (2004): 102–17. http://dx.doi.org/10.1017/s0022046903007280.

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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Ren

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