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Journal articles on the topic 'Church of England in Hawaii'

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Published: 4 June 2021

Last updated: 28 July 2025

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1

박혜수. "Syngman Rhee and The Hawaii Methodist Church." Theological Forum 68, no. ll (2012): 93–120. http://dx.doi.org/10.17301/tf.2012.68..004.

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2

Coleman, Stephen. "The Process of Appointment of Bishops in the Church of England: A Historical and Legal Critique." Ecclesiastical Law Journal 19, no. 2 (2017): 212–23. http://dx.doi.org/10.1017/s0956618x17000072.

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‘The manner of appointment [of bishops] reflects the delicate balance between the established nature of the Church of England and its autonomous self-governance.’ As with most matters of Church of England ecclesiology and polity, the process of the appointment of bishops in the Church of England is firmly rooted within the reforms of the sixteenth century, but has origins which stretch back to the mediaeval Church. This comment article focuses on the appointment of diocesan bishops in the Church of England.

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Yerokhin, V. N. "Church of England: Problems of Defining of Confessional Identity." Herald of Omsk University. Series: Historical studies, no. 1 (2017): 51–53. http://dx.doi.org/10.24147/2312-1300.2017.1.51-53.

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The article deals with problems of study, description and defining of Church of England's confessional identification. The author shows that the Church of England occupies a special place among Protestant churches because doctrine and church administration of the Church of England preserved continuity with Roman Catholic Church most of all among Protestant churches. As a result there are reasons to maintain that Church of England represents an independent trend in Christianity which is not identical with Protestantism.

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4

Northcott, Michael. "Disestablishing the Church of England?" Expository Times 118, no. 9 (2007): 451. http://dx.doi.org/10.1177/00145246071180090802.

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Coniglio, Paolo Cesare. "The Legal Status of the Church of England in Italy." Ecclesiastical Law Journal 17, no. 1 (2014): 53–57. http://dx.doi.org/10.1017/s0956618x1400091x.

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In a historic move, the Church of England has achieved legal recognition in Italy. Legal status was declared by a presidential decree signed by the President of the Italian Republic, Giorgio Napolitano, in July 2014. This recognises the Church of England as a denomination and a ‘properly organised and authorised’ religion in Italy. The decree gives legal status to the association Chiesa d'Inghilterra (Church of England), which represents the Church of England in Italy, and accepts its statutes. The registered address of the Chiesa d'Inghilterra is in the centre of Rome.

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Rowell, Geoffrey. "Newman, the Church of England and the Catholic Church." New Blackfriars 92, no. 1038 (2011): 130–43. http://dx.doi.org/10.1111/j.1741-2005.2010.01406.x.

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7

Podmore, Colin. "Zinzendorf and the English Moravians." Journal of Moravian History 3, no. 1 (2007): 31–50. http://dx.doi.org/10.2307/41179832.

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Abstract This article begins by pointing to the tendency among British Moravians to downplay Zinzendorf's role in their church's history and arguing that that the difficult aspects of the relationship between the Count and the English Moravians of his day, which the article charts, help to explain that tendency. Zinzendorf's priority in England was relations with the Church of England. Recognition of the Moravian Church as a foreign episcopal sister church of the Church of England was important for the position of ordained Moravians working as missionaries in the British colonies. Zinzendorf f

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8

Gregory, Jeremy. "REFASHIONING PURITAN NEW ENGLAND: THE CHURCH OF ENGLAND IN BRITISH NORTH AMERICA,c. 1680–c. 1770." Transactions of the Royal Historical Society 20 (November 5, 2010): 85–112. http://dx.doi.org/10.1017/s008044011000006x.

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ABSTRACTThe position of the Church of England in colonial New England has usually been seen through the lens of the ‘bishop controversy’ of the 1760s and early 1770s, where Congregational fears of the introduction of a Laudian style bishop to British North America have been viewed as one of the key factors leading to the American Revolution. By contrast, this paper explores some of the successes enjoyed by the Church of England in New England, particularly in the period from the 1730s to the early 1760s, and examines some of the reasons for the Church's growth in these years. It argues that in

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9

Brown, Roger Lee. "What of the Church in Wales?" Ecclesiastical Law Journal 3, no. 12 (1993): 20–29. http://dx.doi.org/10.1017/s0956618x0000168x.

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Most clerics of the Church in Wales will be aware that many people on the fringe of Church life will describe themselves as belonging to the Church of England, rather than as members of the Church in Wales. A Welsh hospital chaplain recently issued a circular requesting that Anglican patients entering hospital should describe themselves as members of the Church in Wales rather than of the Church in England. Seventy and more years after the disestablishment of the Church in Wales there is thus confusion in the minds of many about the identity of the Church in Wales. Is it, or is it not, part of

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10

Read, Gordon. "The Catholic Tribunal System in the British Isles." Ecclesiastical Law Journal 2, no. 9 (1991): 213–21. http://dx.doi.org/10.1017/s0956618x00001216.

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“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law.

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11

Strong, Rowan. "An Antipodean Establishment: Institutional Anglicanism in Australia, 1788–c. 1934." Journal of Anglican Studies 1, no. 1 (2003): 61–90. http://dx.doi.org/10.1177/174035530300100105.

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ABSTRACTThis article argues that the Church of England in Australia maintained for most of this period a culture of conservative political and social values. This conservative culture was a consequence of the Church of England being a subordinate partner in the hegemony of the ruling landed classes in England. In Australia, the Church of England, while never legally established, continued to act as though it was, and to strongly uphold conservative political and social values long after its monopolistic connection with the state had any practical reality. Consequently, the Church of England in

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12

Wooden, Wayne S., Joseph J. Leon, and Michelle T. Toshima. "Ethnic Identity among Sansei and Yonsei Church-Affiliated Youth in Los Angeles and Honolulu." Psychological Reports 62, no. 1 (1988): 268–70. http://dx.doi.org/10.2466/pr0.1988.62.1.268.

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A comparative study of 112 Japanese-American Sansei and Yonsei youth in Los Angeles, California, and Honolulu, Hawaii—drawn from the rosters of youth active in Japanese-American church organizations—found no over-all differences by location, generation, or sex. Some significant differences, however, were noted for specific items. Of particular note are the shared (and continued) traditional values of these Los Angeles and Honolulu church-going Japanese-American youth.

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Doe, Norman. "The Church in Wales and the State: A Juridical Perspective." Journal of Anglican Studies 2, no. 1 (2004): 99–124. http://dx.doi.org/10.1177/174035530400200110.

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ABSTRACTIn 1536 Wales (Cymru) and England were formally united by an Act of Union of the English Parliament. At the English Reformation, the established Church of England possessed four dioceses in Wales, part of the Canterbury Province. In 1920 Parliament disestablished the Church of England in Wales. The Welsh Church Act 1914 terminated the royal supremacy and appointment of bishops, the coercive jurisdiction of the church courts, and pre-1920 ecclesiastical law, applicable to the Church of England, ceased to exist as part of public law in Wales. The statute freed the Church in Wales (Yr Egl

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Zieliński, Tadeusz J. "Pozycja prawna państwowego Kościoła Szkocji." Czasopismo Prawno-Historyczne 62, no. 1 (2010): 97–110. https://doi.org/10.14746/cph.2010.1.5.

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The Church of Scotland, alongside the Church of England, is one of the two state, or established churches in Great Britain. The legal status of the Church of Scotland is of particular nature, not encountered in other European states, as it combines a religious institution with public authority. Its present shape was constituted in the Church of Scotland Act 1921 and followed an agreement it concluded with the British state. The Church of Scotland enjoys complete independence from the state in spiritual matters and its position is generally more privileged in comparison to that of other religio

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Village, Andrew. "What Does the Liberal-Conservative Scale Measure? A Study among Clergy and Laity in the Church of England." Journal of Empirical Theology 31, no. 2 (2018): 194–216. http://dx.doi.org/10.1163/15709256-12341371.

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Abstract The Liberal-Conservative (LIBCON) scale is a seven-point semantic differential scale that has been widely used to measure identity within the Church of England. The history of the development of liberalism in the Church of England suggests that this scale should be associated with specific beliefs and attitudes related to doctrine, moral issues and church practices. This study tests this idea among a sample of 9339 lay and ordained readers of the Church Times (the main newspaper of the Church of England) using twelve summated rating scales measuring a range of beliefs and attitudes. O

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Tyson, John R. "Lady Huntingdon and the Church of England." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (2000): 23–34. http://dx.doi.org/10.1163/27725472-07201004.

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Selina Shirley Hastings, Countess of Huntingdon (1707-1791), was one of the central figures in the eighteenth-century evangelical revival. Lady Huntingdon understood herself as an authentic daughter of the Church of England; she labored ceaselessly to bring renewal to the Church she loved. Among her innovations were the employment of lay preachers, the establishment of a ʽConnexionʼ of Methodist chapels within the Church of England, and the founding of the first Methodist theological college (Trevecca) in South Wales. Ironically, the very steps she took to bring renewal to the Church ultimatel

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17

Pocklington, David, and Frank Cranmer. "Banns of Marriage: Their Development and (Possible) Future." Ecclesiastical Law Journal 19, no. 3 (2017): 342–56. http://dx.doi.org/10.1017/s0956618x17000503.

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A marriage in the Church of England or the Church in Wales may take place following the publication of banns of marriage (preferably during morning service) on three Sundays, by special licence of the Archbishop of Canterbury, by common licence or on the authority of a certificate issued by a superintendent registrar. Reports of the death of the church wedding have been somewhat exaggerated: in 2014, the Church of England conducted almost 50,000 weddings, while the Church in Wales conducted just over 3,000.

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18

Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Ch

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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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20

HAIGH, CHRISTOPHER. "WHERE WAS THE CHURCH OF ENGLAND, 1646–1660?" Historical Journal 62, no. 1 (2018): 127–47. http://dx.doi.org/10.1017/s0018246x17000425.

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AbstractWhen parliament abolished episcopacy, cathedrals, and the Book of Common Prayer, what was left of the Church of England? Indeed, as contemporaries asked between 1646 and 1660, ‘Where is the Church of England?’ The episcopalian clergy could not agree. Some thought the remaining national framework of parishes and congregations was ‘the Church of England’, though now deformed, and worked within it. Others thought that only those ministers and parish congregations who remained loyal in heart to the church as it had been qualified as ‘the church’: most of them continued to serve a parish ch

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Jarman, Andrea Loux. "Disability and Demonstrating Christian Commitment." Ecclesiastical Law Journal 16, no. 1 (2013): 57–65. http://dx.doi.org/10.1017/s0956618x13000823.

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Community lies at the heart of both church and school life in the Church of England. In some areas, church communities are sustained by families who choose to attend a particular church based on the quality of the church school in its parish. Many Voluntary Aided Church of England schools (church schools) give priority admission to parents on the basis of faith in the oversubscription criteria of their admission arrangements. While the Church stresses inclusiveness in its recommendations regarding admissions policies to church schools, where a church school is very popular and oversubscribed a

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22

Francis, Leslie J., and Andrew Village. "The Psychological Temperament of Anglican Clergy in Ordained Local Ministry (OLM): The Conserving, Serving Pastor?" Journal of Empirical Theology 25, no. 1 (2012): 57–76. http://dx.doi.org/10.1163/157092512x635743.

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Abstract This study draws on psychological type theory as originally proposed by Jung (1971) and psychological temperament theory as proposed by Keirsey and Bates (1978) to explore the hypothesis that ordained local ministers (OLMs) within the Church of England reflect a psychological profile more in keeping with the profile of Church of England congregations than with the profile of established professional mobile clergy serving in the Church of England. Data provided by 135 individuals recently ordained as OLMs (79 women and 56 men) supported the hypothesis. Compared with established profess

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Bosak, Dominik. "Analiza Modlitwy Eucharystycznej G Kościoła Anglii." Warszawskie Studia Teologiczne 35, no. 2 (2022): 6–29. http://dx.doi.org/10.30439/wst.2022.2.1.

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The article is dedicated to the analysis of one of the contemporary eucharistic prayers of the Church of England. The author analyzes Eucharistic Prayer G, which is one of the main eucharistic prayers in the Church of England. Prayer G is included in the main volume of the liturgical series of Common Worship in Order One, which means that the Prayer is intended for widespread use in the liturgy of the Church of England. Prayer G apart from standard parts of every anaphora, such as the introductory dialogue or the institution narrative, contains also its own characteristics in its content. In t

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Fraser, Robert, and Richard Foulkes. "Church and Stage in Victorian England." Modern Language Review 94, no. 2 (1999): 509. http://dx.doi.org/10.2307/3737144.

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Engel, Arthur J., William J. Baker, and Eric H. F. Smith. "Oxford and the Church of England." History of Education Quarterly 25, no. 3 (1985): 399. http://dx.doi.org/10.2307/368277.

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Edwards, David. "Authority in the Church of England." Modern Believing 45, no. 1 (2004): 40–49. http://dx.doi.org/10.3828/mb.45.1.40.

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Orme, Nicholas. "Church and Chaple in Medieval England." Transactions of the Royal Historical Society 6 (December 1996): 75–102. http://dx.doi.org/10.2307/3679230.

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In Emlyn Williams's play,The Corn is Green(1938), an Englishwoman arriving in Wales is asked an important question: ‘Are you Church or Chapel?’ Since the seventeenth century, when non-Anglican places of worship made their appearance, this question has indeed been important, sometimes momentous. ‘Church’ has had one kind of resonance in religion, politics and society; ‘chapel’ has had another. Even in unreligious households, people may still opt for ‘church’ when the bread is cut (the rounded end) or ‘chapel’ (the oblong part). The distinction is far older than the seventeenth century, however,

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McCLEAN, J. David. "Church and State in England 1993." European Journal for Church and State Research - Revue européenne des relations Églises-État 1 (January 1, 1994): 19–22. http://dx.doi.org/10.2143/ejcs.1.0.2002895.

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WOODS, Thimothy J. "Remarriage and the Church of England." INTAMS review 6, no. 2 (2000): 285–87. http://dx.doi.org/10.2143/int.6.2.2004593.

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Arnold, R. "Trollope and the Church of England." Literature and Theology 18, no. 4 (2004): 501–2. http://dx.doi.org/10.1093/litthe/18.4.501.

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31

Jones, James. "Hillsborough and the Church of England." Theology 120, no. 1 (2017): 3–10. http://dx.doi.org/10.1177/0040571x16669277.

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In 1989, 96 Liverpool Football Club supporters were killed at the Hillsborough Stadium in Sheffield. It was the biggest sporting disaster in British football. The original inquests returned a verdict of ‘accidental death’. For over 20 years the families of the 96 and the survivors campaigned against this verdict. In 2010 the government set up an Independent Panel with myself as its Chair. Its remit after consultation with the families and survivors was to access and analyse all the documents related to the disaster and its aftermath and to write a report to add to public understanding. The Pan

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Carey, George. "Parties in the Church of England." Theology 91, no. 742 (1988): 266–73. http://dx.doi.org/10.1177/0040571x8809100403.

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Pridmore, John. "Book Review: The Church of England." Theology 97, no. 777 (1994): 222–23. http://dx.doi.org/10.1177/0040571x9409700327.

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NICHOLLS, DAVID. "POLITICS AND THE CHURCH OF ENGLAND." Political Quarterly 61, no. 2 (1990): 132–42. http://dx.doi.org/10.1111/j.1467-923x.1990.tb00805.x.

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Podmore, Colin. "Church, State and Society in England." Ecclesiology 8, no. 3 (2012): 375–87. http://dx.doi.org/10.1163/17455316-00803008.

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Harmes, Marcus. "Caps, Shrouds, Lawn and Tackle: English Bishops and their Dress from the Sixteenth Century to the Restoration." Costume 48, no. 1 (2014): 3–20. http://dx.doi.org/10.1179/0590887613z.00000000036.

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The vestiarian controversies of the sixteenth and seventeenth centuries in England have attracted an extensive scholarly literature. This literature has tended to show the ways the Church of England could be condemned as inadequately reformed through attacks against its external trappings. Much less has been written about how the targets of attack — the clothing that bishops wore — could in fact be transformed into a means of defending the Church. This paper analyses George Hooper’s 1683 tract The Church of England Free from the Imputation of Popery, within the context of disputation concernin

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McCullough, Peter. "‘Anglicanism’ and the Origins of the Church of England." Ecclesiastical Law Journal 16, no. 3 (2014): 319–34. http://dx.doi.org/10.1017/s0956618x14000520.

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This article aims to provide an introductory historical sketch of the origins of the Church of England as a background for canon law in the present-day Anglican Communion and the Roman Catholic Church. Written by a specialist for non-specialists, it summarises the widely held view among ecclesiastical historians that if the Church of England could ever be said to have had a ‘normative’ period, it is not to be found in its formative years in the middle decades of the sixteenth century, and that, in particular, the origins of the Church of England and of what we now call ‘Anglicanism’ are not th

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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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Orme, Nicholas. "Children and the Church in Medieval England." Journal of Ecclesiastical History 45, no. 4 (1994): 563–87. http://dx.doi.org/10.1017/s0022046900010769.

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At the beginning of Langland's poemPiers Plowman, the narrator, having glimpsed the field of folk and the two castles, meets a lady with a beautiful face, clothed in linen. When he fails to recognise her, she gently chides him. ‘I am Holy Church; you ought to know me. I received you at the first and taught you faith. You brought me pledges to fulfil my bidding and to love me loyally while your life lasts.’ In these few words, Langland affirms the importance of childhood as inaugurating the relationship between human beings and the Church. Every child becomes a member of the Church by baptism s

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McGregor, Alexander. "The Legal Effect of Consecration of Land ‘Not Belonging to the Church of England’." Ecclesiastical Law Journal 11, no. 2 (2009): 194–97. http://dx.doi.org/10.1017/s0956618x09001963.

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In January 2009, this Journal published an article by Kenyon Homfray, ‘Sir Edward Coke gets it wrong? A brief history of consecration’, which was concerned with the historical origins of a legal concept of consecration. While it is not especially germane to the direction of Mr Homfray's argument, his statement that ‘[i]n England, consecration does not appear to have any recognised legal effect on any land or building not belonging to the Church of England’ was somewhat surprising. It may be that he intended the expression ‘belonging to the Church of England’ as meaning no more than ‘affiliated

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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.

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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the

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Field, Clive D. "Has the Church of England lost the English people?" Theology 120, no. 2 (2017): 83–92. http://dx.doi.org/10.1177/0040571x16676668.

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Claims made by the authors of That Was the Church that Was (2016) that the Church of England has ‘lost’ the English people since 1986 are examined through religious statistics. Both attachment and attitudinal indicators are reviewed, the former showing the decline of the Church has been long-term, the latter that division between Church and nation is not always clear-cut.

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Smith, Charlotte. "The Church of England and Same-Sex Marriage: Beyond a Rights-Based Analysis." Ecclesiastical Law Journal 21, no. 2 (2019): 153–78. http://dx.doi.org/10.1017/s0956618x19000048.

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Some scholars, faced with the apparent conflict between the Church of England's teaching on marriage and the idea of equal marriage embraced by the Marriage (Same Sex Couples) Act 2013, have focused on the implications of that Act for the constitutional relationship between Church, State and nation. More frequently, noting the position of the Church of England under that Act, academics have critiqued the legislation as an exercise in balancing competing human rights. This article by contrast, leaving behind a tendency to treat religion as a monolithic ‘other’, and leaving behind the neat binar

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Neelands, David. "The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church." Perichoresis 10, no. 1 (2012): 3–22. http://dx.doi.org/10.2478/v10297-012-0001-9.

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The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A ju

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Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.

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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the We

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Hill, Christopher. "Succession to the Crown Act 2013." Ecclesiastical Law Journal 15, no. 3 (2013): 332–34. http://dx.doi.org/10.1017/s0956618x1300046x.

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Bob Morris' comment on the Succession to the Crown Bill invites the Church of England to ‘fresh, bound-breaking’ thinking about Church of England establishment in light of the role of the Supreme Governor of the Church of England and the statutory obligation for the Sovereign to maintain communion with the Church of England. Along with other writers he argues that, in effect, this leaves us with religious freedom in the UK but not religious equality. I hope that Morris' challenge will stimulate such fresh thought – my response is not yet this but concerns another matter that he raises in relat

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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.

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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catho

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Spicer, Andrew. "Archbishop Tait, The Huguenots and the French Church at Canterbury." Studies in Church History 49 (2013): 219–35. http://dx.doi.org/10.1017/s0424208400002151.

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Archibald Campbell Tait was enthroned as archbishop of Canterbury in February 1869. It was an inauspicious time to assume the primacy of the Church of England, which was riven by internal conflicts and religious differences. Furthermore, Gladstone had recently swept to power with the support of the Nonconformists. The new prime minister had a mandate to disestablish the Irish church and his political supporters sought to challenge the privileges and status of the Church of England. As primate, Tait attempted to defend the Church of England as the established church and restrict those parties t

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Carter, Benjamin. "‘A Serious House on Serious Earth’: Towards an Understanding of the Church of England’s Inheritance of Buildings." Journal of Anglican Studies 16, no. 2 (2018): 128–46. http://dx.doi.org/10.1017/s1740355318000037.

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AbstractThe Church of England is blessed with an extraordinary inheritance of church buildings. However, this inheritance, particularly in rural contexts, is increasingly being viewed as a financial millstone and encumbrance to mission. This article takes issue with the largely ‘functional’ understanding of church buildings which is common place in the Church of England. It will argue that there needs to be a rediscovery of the symbolic and sacramental power of buildings. By reasserting the sacramental and symbolic power of church buildings we can come again to recognize how all church buildin

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Seymour, Susanne, and Charles Watkins. "Church, landscape and community: rural life and the church of England." Landscape Research 20, no. 1 (1995): 30–44. http://dx.doi.org/10.1080/01426399508706452.

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