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Journal articles on the topic 'Episcopal preaching (Episcopal Church)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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2

O'toole, James M. "From Advent to Easter: Catholic Preaching in New York City, 1808–1809." Church History 63, no. 3 (1994): 365–77. http://dx.doi.org/10.2307/3167534.

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The recent interest in reconstructing the history of spirituality and religious belief is nowhere more welcome than in the history of Roman Catholicism in the United States. From the very point of its emergence as a recognizable subdiscipline at the turn of the century and lasting into very recent scholarship, American Catholic history has been a relentlessly “topdown”affair. It focused on the leaders of the church—almost all of them white males—and on official church institutions. Episcopal biography was the preferred form and, as often as not, “progress” was the theme: the hierarchy establis

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3

Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.

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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture

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4

Swanson, R. N. "The ‘Mendicant Problem’ in the Later Middle Ages." Studies in Church History. Subsidia 11 (1999): 217–38. http://dx.doi.org/10.1017/s0143045900002295.

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Almost from their foundation, the mendicant orders proved problematic. Their insistence on poverty, their preaching skills, and their responsiveness to contemporary spirituality challenged the Church at many levels, providing standards against which the secular clergy might be judged and found wanting. Their dependence on papal privileges which limited episcopal oversight, and their claims to a special role as confessors and preachers, threatened the Church’s current order, especially in parishes. By undermining the parish priest’s authority — jurisdictionally by offering confession and absolu

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5

Campbell, Ian. "The Rôle of John Fisher's Memory and Philip Melanchthon's Hermeneutics in the Household of Bishop Stephen Gardiner." Recusant History 28, no. 3 (2007): 365–77. http://dx.doi.org/10.1017/s0034193200011432.

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On 11 August 1553, having received a pardon from Queen Mary, Stephen Gardiner, bishop of Winchester, returned to the house at Southwark where his household had reassembled, ready for the work ahead. Gardiner's household was a formidable political and ideological instrument. It had been forged during his battles with Archbishop Thomas Cranmer in the 1540s and early 1550s. It was Gardiner's household which defended him at his trial in the winter of 1550 and supported him through his confinement until 1553. Key individuals, especially Thomas Watson, assisted him in the theological contest with Cr

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6

MURRE-VAN DEN BERG, H. L. "Geldelijk of Geestelijk Gewin? Assyrische Bisschoppen Op De Loonlijst Van Een Amerikaanse Zendingspost." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 77, no. 2 (1997): 241–57. http://dx.doi.org/10.1163/002820397x00270.

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AbstractIn the forties of last century, American Protestant missionaries, sent forth by the American Board of Commissioners for Foreign Missions, were working among the Assyrian (Nestorian) Christians in northwestern Iran. Nearly ten years after its beginnings, the 'Nestorian mission' went through a difficult period. Not only had the mission to cope with opposition from Roman Catholic missionaries and the Persian government, but also with internal quarrels about the preferred policy of the mission. The internal conflict concentrated on the employment of Assyrian bishops by the mission. Some of

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7

Guild, Ivor. "Scottish Episcopal Church." Ecclesiastical Law Journal 8, no. 36 (2005): 90–93. http://dx.doi.org/10.1017/s0956618x00006062.

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8

de Boer, Erik A. "Christus unicus ille episcopus universalis." Journal of Reformed Theology 12, no. 1 (2018): 40–57. http://dx.doi.org/10.1163/15697312-01201003.

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Abstract In their critique of the hierarchy in the Roman Catholic Church most reformers in the sixteenth century did not argue for retaining the office of bishop. In the English Reformation, led by the king, the bishopric was reformed, and in Hungary, too, the office of bishop survived. Did reformers like John Calvin fundamentally reject this office, or did they primarily attack its abuse? Investigation of the early work of Calvin shows a focus on the meaning of the biblical term ‘overseer’ and on preaching as the primary function of the episcopacy. While the title of bishop is reserved for th

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9

Maver, Irene. "White, The Scottish Episcopal Church." Scottish Historical Review 79, no. 1 (2000): 124–25. http://dx.doi.org/10.3366/shr.2000.79.1.124.

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10

CULLITON, B. J. "Episcopal Church Backs Genetic Engineering." Science 230, no. 4724 (1985): 423. http://dx.doi.org/10.1126/science.11643824.

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11

Zscheile, Dwight J. "Beyond Benevolence: Toward a Reframing of Mission in the Episcopal Church." Journal of Anglican Studies 8, no. 1 (2009): 83–100. http://dx.doi.org/10.1017/s1740355309990258.

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ABSTRACTToday’s changing context invites a rethinking of mission in the Episcopal Church. Based on a large-scale, grassroots intervention process in an American Episcopal diocese, this article identifies several operative missiological and ecclesiological categories in the Episcopal Church that warrant critical examination. The themes of democracy, inclusion, and benevolence are explored in light of their historical and theological background and against the sociological realities of the contemporary church. The article proposes a reframing of Episcopal mission in a more theological and Trinit

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12

Guild, Ivor. "Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 10, no. 1 (2007): 113–16. http://dx.doi.org/10.1017/s0956618x08000987.

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13

Guild, Ivor. "Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 11, no. 1 (2008): 99–101. http://dx.doi.org/10.1017/s0956618x09001732.

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Synod discussed the question of whether, by way of Covenant, some degree of regulatory certainty could be given to the Lambeth Conference as one of the Instruments of Communion in the Anglican Communion. The Synod was being asked to give commitment to the process ‘in principle’ but not to the details, and an indication of the synodical process by which the Covenant might be adopted. It was therefore remitted to the Faith and Order Board to decide how this could be done. The Bishop of St Andrews considered that the process was a means of broadening discussion; others were concerned that, if the

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14

Temple, Gray. "Spiritual Direction in the Episcopal Church." Journal of Psychology and Theology 30, no. 4 (2002): 303–13. http://dx.doi.org/10.1177/009164710203000405.

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This article briefly traces the definition, history, and current typical practices of spiritual direction in the Episcopal Church (and, by extension, the Anglican Communion). An understanding is presented of the transformation process as an alliance against the client's shame. The on-going discussion between “directors” and “spiritual companions” as different approaches to power relations with spiritual direction is summarized. Characteristics by which Episcopalians gauge spiritual maturity are described. Difficulties in exactly distinguishing spiritual direction from conventional psychotherap

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15

Schafer, Frederick C., Joseph F. Bridger, and Mathew M. George. "St. Michael’s Episcopal Church, Raleigh, NC." Journal of the Acoustical Society of America 119, no. 5 (2006): 3369. http://dx.doi.org/10.1121/1.4786509.

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16

Wetherill, Ewart A., and John R. Prohs. "Saint Martin’s Episcopal Church, Houston, TX." Journal of the Acoustical Society of America 119, no. 5 (2006): 3371. http://dx.doi.org/10.1121/1.4786558.

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Wetherill, Ewart A., and John R. Prohs. "Saint Andrew’s Episcopal Church, Amarillo, TX." Journal of the Acoustical Society of America 119, no. 5 (2006): 3371. http://dx.doi.org/10.1121/1.4786560.

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18

Lunt, Ronald. "Book Reviews : From the Episcopal Church." Expository Times 101, no. 3 (1989): 88–89. http://dx.doi.org/10.1177/001452468910100326.

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19

Borza, Peter. "Activity of the Communist Government Appointed in the Greek-Catholic Episcopal Office in Prešov." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (2011): 93–101. http://dx.doi.org/10.2478/v10154-011-0009-y.

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Activity of the Communist Government Appointed in the Greek-Catholic Episcopal Office in Prešov The paper deals with the activities of the government appointee in the Greek Catholic Episcopal office in Presov before the violent destruction of the Greek Catholic Church in 1950. The government appointee was used by the communists in the Episcopal office to limit the freedom of the hierarchy of the Catholic Church in Slovakia. This was an unprecedented intrusion into the jurisdiction of bishops, which contravened the church, but also democratic principles. Government appointees were part of the p

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20

Nockles, Peter. "‘Our Brethren of the North’: The Scottish Episcopal Church and the Oxford Movement." Journal of Ecclesiastical History 47, no. 4 (1996): 655–82. http://dx.doi.org/10.1017/s0022046900014664.

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Studies of the Oxford or Tractarian Movement in Britain have almost exclusively focused on the Church of England. The impact of the Catholic revival within Scotland has been accorded little attention. This neglect partly reflects the small size of the Episcopal Church in Scotland. Yet the subject deserves fuller consideration precisely because the minority Scottish Episcopal Church was, by the nineteenth century, more uniformly High Church in its theology and outlook than the Church of England, a fact which predisposed it to be peculiarly receptive to Tractarianism, which in turn exacerbated i

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21

Turner, Ralph V. "Richard Lionheart and English Episcopal Elections." Albion 29, no. 1 (1997): 1–13. http://dx.doi.org/10.2307/4051592.

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While Henry II and John's bitter quarrels with the Church have inspired much comment from both contemporaries and modern scholars, Richard Lionheart's relations with the English Church have attracted little notice. The lack of theatrical clashes with the pope or the archbishop of Canterbury has led modern scholars to assume that Richard I enjoyed fortunate relations with his clergy. Richard's most recent biographer has viewed him as “a conventionally pious man,” and contemporary chroniclers depicted him as fitting the Church's definition of the perfect knight whose financial exactions and othe

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22

Gates, Jay Paul. "Preaching, politics and episcopal reform in Wulfstan's early writings." Early Medieval Europe 23, no. 1 (2015): 93–116. http://dx.doi.org/10.1111/emed.12089.

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23

Hawkins, Barney, and Ian Markham. "The Episcopal Church and the Anglican Communion." Modern Believing 49, no. 3 (2008): 17–25. http://dx.doi.org/10.3828/mb.49.3.17.

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24

Guild, Ivor. "Synodical Government in the Scottish Episcopal Church." Ecclesiastical Law Journal 4, no. 18 (1996): 493–96. http://dx.doi.org/10.1017/s0956618x00002386.

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‘In Scotland the Church is fortunately in a position of practical independence of the State. Whatever difficulties and hindrances affect the Church in Scotland, and they are many, are more than balanced by the non-interference of the temporal power.’ So wrote Canon Lempriére in 1903, and so it remains. As a result it has adapted to changing circumstances more easily than a body established by law.

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25

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 9, no. 1 (2007): 116–19. http://dx.doi.org/10.1017/s0956618x07000154.

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26

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 12, no. 1 (2010): 95–99. http://dx.doi.org/10.1017/s0956618x09990482.

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27

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 13, no. 1 (2010): 92–94. http://dx.doi.org/10.1017/s0956618x10000876.

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A resolution recognising the need to address the Covenant carefully and prayerfully was passed after considerable discussion on the final draft of the Covenant; it was remitted to the Faith and Order Board to be given careful consideration. Questions were raised as to whether the Covenant was a reasonable and necessary instrument to strengthen the cohesion of a diverse Communion and whether it was helpful to attempt to define a single view and substitute a central authority for Anglican co-responsibility. The difficulties being faced by the Anglican Communion were being faced by every Church a

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28

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 14, no. 1 (2011): 111–14. http://dx.doi.org/10.1017/s0956618x11000834.

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The agenda seemed slight and uncontroversial. The General Assembly of the Church of Scotland had been stimulated by the debate on homosexual ministers but nothing in the programme of discussion for Synod seemed likely to spark such feeling and argument. The Anglican Covenant could excite members to threaten schism or lead to a divided Church but it did not look likely.

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29

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 15, no. 1 (2012): 95–98. http://dx.doi.org/10.1017/s0956618x12000877.

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To a Synod with little controversial on the agenda apart from the decision about the Anglican Covenant, the Primus in his charge at the opening Eucharist spoke of the economic wilderness through which society and the Church were travelling. The Covenant had been a response to the apparent wilderness of disagreement and disorder in the Anglican Communion, and he hoped that the Synod would express its deep commitment to the version of the Communion in which members were drawn closer to one another. The Scottish Church aspired to be fully engaged in society.

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30

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 16, no. 1 (2013): 88–93. http://dx.doi.org/10.1017/s0956618x13000884.

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In opening the Synod the Primus said that it was easy to be institutionally burdened with reports and papers but that the Church was called to have a Spirit-enlivened spring in its step – a dynamic which shaped relationships, ministry and leadership. What mattered was that differences were re-cast by the Spirit into a dynamic and comprehensive unity, and that there was a need to be both strategy-led and Spirit-led.

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31

Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 17, no. 1 (2014): 83–87. http://dx.doi.org/10.1017/s0956618x14000982.

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This year the General Synod was held in a different venue in Edinburgh, in the former pro-cathedral, which had been renovated and enlarged at great expense, the cost of which had been raised by the congregation. Overall, a useful housekeeping meeting was held, with little contentious argument.

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32

Cranmer, Frank. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 18, no. 1 (2015): 95–98. http://dx.doi.org/10.1017/s0956618x15000939.

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The General Synod met in St Paul's and St George's Church in Edinburgh from 11 to 13 June. In his charge, the Primus, the Most Revd David Chillingworth, told Synod that the most significant challenge before it was same-sex marriage; and he believed that the time had come when that fundamental issue had to be addressed. It had been an extraordinary experience to be in Dublin, the city of his birth, just after the Constitutional Referendum on Same-Sex Marriage, when the most Catholic country in Europe decided to make the change. Just because society changed, the Church did not have to change as

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33

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 19, no. 01 (2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a n

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34

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 20, no. 1 (2018): 76–80. http://dx.doi.org/10.1017/s0956618x17000941.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 8 to 10 June. In his charge to Synod the Primus, the Most Revd David Chillingworth, called the Church to unity as it debated its understanding of marriage. He suggested that God privileged agreement: ‘if two or three agree on earth about anything in my name, it will be done for you by my Father in heaven’. The converse was that the inability to agree closed off blessing and the challenge was whether the Church's oneness in Christ could sustain unity in the face of the diversity of views.

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35

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 21, no. 1 (2019): 88–90. http://dx.doi.org/10.1017/s0956618x18001023.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 7 to 9 June. It was the first General Synod at which the new Primus, the Most Revd Mark Strange, presided. In his charge to Synod, he preached on the love of God and the meaning of ‘loving your neighbour as yourself’. The mission of the Church was about revealing God's love and making life better for all, not just for church members.

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36

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 22, no. 1 (2019): 90–93. http://dx.doi.org/10.1017/s0956618x19001856.

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The General Synod met at St Paul's and St George's church in Edinburgh from 6 to 8 June. In his opening charge to Synod, the Primus, the Most Revd Mark Strange, encouraged Synod members to listen to the voice of God and respond to the command ‘this is the way, walk in it’. The Scottish Episcopal Church needed to be able to respond to a society crying out for reconciliation, fairness and hope but could only do so if, inside the Church, such values marked the way in which members treated one another.

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37

Meyers, Ruth A. "Liturgical Revision in the Episcopal Church USA." Studia Liturgica 25, no. 2 (1995): 249–51. http://dx.doi.org/10.1177/003932079502500208.

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38

McDade, John. "Episcopal and Prophetic Traditions in the Church." New Blackfriars 92, no. 1038 (2011): 176–88. http://dx.doi.org/10.1111/j.1741-2005.2010.01416.x.

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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 23, no. 2 (2021): 219–22. http://dx.doi.org/10.1017/s0956618x21000120.

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The 2020 meeting of the General Synod had originally been planned to take place in June. The COVID-19 pandemic necessitated a change in plans and the meeting was postponed. It ultimately took place as a one-day virtual meeting in December 2020. Owing to the fact that the meeting was limited to a single day, rather than the usual two and half days, the business programme was restricted to those items regarded as essential.

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40

Whalon, Pierre. "Should The Episcopal Church Create a Missionary Diocese in Europe?" Journal of Anglican Studies 18, no. 2 (2020): 251–63. http://dx.doi.org/10.1017/s1740355320000236.

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AbstractThere are four Anglican jurisdictions in continental Europe. Two are national churches, Spain and Portugal; two are non-geographical jurisdictions serving persons not geographical regions. These four have overlaps among themselves; they also overlap with full-communion partners. The Episcopal Church’s Convocation of Episcopal Churches in Europe is not officially a diocese, though it acts like one. Like the Diocese of Gibraltar in Europe, its mission is not limited geographically. The competition unwittingly engendered creates conflict that detracts from the part of God’s mission accord

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41

Brighenti, Agenor. "Sinodalidade eclesial e colegialidade episcopal. A relevância ofuscada das conferências episcopais nacionais." Revista Eclesiástica Brasileira 72, no. 288 (2019): 862. http://dx.doi.org/10.29386/reb.v72i288.813.

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À luz do Concílio Vaticano II, este estudo busca fundamentar as Conferências Episcopais Nacionais como autêntica expressão da colegialidade episcopal, que por sua vez está situada no seio da sinodalidade eclesial. A reflexão está estruturada em três momentos: no primeiro, se levanta alguns elementos da pré-história e do itinerário das Conferências Episcopais Nacionais; no segundo, se busca inter-relacionar teologicamente Conferências Episcopais, colegialidade e sinodalidade eclesial; e, no terceiro, a modo de conclusão, se mostra a importância e o papel das Conferências Episcopais na promoção

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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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43

Flores Colín, Miguel Santiago. "Las listas episcopales en Eusebio de Cesarea: entre teología e historia." Nova Tellus 39, no. 2 (2021): 93–111. http://dx.doi.org/10.19130/iifl.nt.2021.39.2.79285.

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The status quaestionis on the Episcopal Lists of Eusebius of Caesarea has different positions. The complete Episcopal Lists offer specific information which, compared with current systematic studies, show that the historical strictness of the Father of Christian Historiography is directly related with his Theological intention and not disassociated as has been argued. The research contributes with the inclusion of the Church of Caesarea as an example of the Episcopal Lists, along with the Churches of Rome, Antioch, Jerusalem, and Alexandria.

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44

Douglas, Kelly Brown. "Brief Introductions to Anglican Theology: Theological Method: Theological Methodology and the Jesus Movement through the Work of F. D. Maurice and Vida Scudder." Anglican Theological Review 102, no. 1 (2020): 7–30. http://dx.doi.org/10.1177/000332862010200102.

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The twenty-seventh Presiding Bishop of The Episcopal Church, Michael Curry, has called the church over which he presides to become a part of the Jesus Movement. This call raised eyebrows for some, who feared a turn toward a Protestant evangelical tradition reflected in the legacy of people like the eighteenth-century Anglican evangelist George Whitefield. Because the evangelical tradition emphasizes individual salvation, it easily lends itself to a lack of engagement in social justice issues. But this was not the intention of the Presiding Bishop, who urges the church toward the “beloved commu

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45

Phan, Peter C. "From Magisterium to Magisteria: Recent Theologies of the Learning and Teaching Functions of the Church." Theological Studies 80, no. 2 (2019): 393–413. http://dx.doi.org/10.1177/0040563919836244.

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In the aftermath of Vatican II, questions have been raised about the exercise of magisterium in the church. This study first examines the teaching authority of the episcopal conference, the doctrinal committee of episcopal conference, the Congregation for the Doctrine of the Faith, and the Synod of Bishops. Next it examines the primary and secondary objects of episcopal magisterium, with special attention to the non-defined dogma and the “definitive doctrine” taught by the ordinary universal magisterium. Lastly it suggests ways forward in the understanding and exercise of the teaching function

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Byrne, Philippa. "I Second That Emotion: Modelling the Anxious Experiences of Thirteenth-Century Episcopal Office." Emotions: History, Culture, Society 3, no. 1 (2019): 1–23. http://dx.doi.org/10.1163/2208522x-02010037.

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Abstract The episcopacy in the High Middle Ages (c.1100–1300) can be understood through the idea of a shared emotional language, as seen in two treatises written to advise new bishops. In them, episcopal office was largely defined by the emotions it provoked: it was a cause for sorrow, a burden akin to back-breaking agricultural service. The ideas most associated with episcopal office were anxiety, labour and endurance. Ideas about Christian service as painful labour became particularly important in the twelfth century, alongside the development of the institutional authority of the Church. As

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47

Spencer, Jon Michael. "The Hymnody of the African Methodist Episcopal Church." American Music 8, no. 3 (1990): 274. http://dx.doi.org/10.2307/3052097.

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48

Yardley, Anne Bagnall. "Choirs in the Methodist Episcopal Church, 1800-1860." American Music 17, no. 1 (1999): 39. http://dx.doi.org/10.2307/3052373.

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49

Guild, Ivor. "The General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 5, no. 24 (1999): 206–9. http://dx.doi.org/10.1017/s0956618x00003525.

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Guild, Ivor. "The General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 5, no. 26 (2000): 380–81. http://dx.doi.org/10.1017/s0956618x00003926.

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