Log in

Relevant bibliographies by topics / James's Church

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers

Academic literature on the topic 'James's Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'James's Church.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "James's Church"

1

Questier, Michael. "The Politics of Religious Conformity and the Accession of James I." Historical Research 71, no. 174 (February 1, 1998): 14–30. http://dx.doi.org/10.1111/1468-2281.00051.

Full text

Abstract:

Abstract The issue of conformity in religion is crucial for historians who want to describe how religion worked politically in the English Church during the period of the Reformation. This article takes one aspect of conformity—the struggle by self‐consciously Protestant authorities to force Catholics in the North of England to conform before and after the accession of James'VI in their country. It appeared to some Protestants (as well as to some Catholics) that James's accession might lead to changes in the established order of religion in England. Some papists in the North were very enamoured of James. Protestants tried to cool their ardour in part by using statutory conformity to emasculate their political activism. Yet some Catholics who expressed their hatred of the Elizabethan regime by and in separation from its Church became less determined to stand out against conformity when James's accession seemed assured. The very mechanism by which papists were to be controlled no longer worked as Protestant activists intended. In short, the politics of conformity explains many of the puzzling features of Catholicism (particularly of ‘church papistry’) at this time and in this region—why some people moved between nonconformity and compliance, and why strict recusancy might not always be an article of faith even for the most belligerent of Roman dissidents.

APA, Harvard, Vancouver, ISO, and other styles

2

Gibbs, Denis. "Sir Alexander Fleming in Stained Glass: St James's Church, Sussex Gardens." Journal of Medical Biography 5, no. 3 (August 1997): 177. http://dx.doi.org/10.1177/096777209700500309.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Perry, Alan T. "General Synod of the Hong Kong Sheng Kung Hui." Ecclesiastical Law Journal 22, no. 1 (December 31, 2019): 98–99. http://dx.doi.org/10.1017/s0956618x1900187x.

Full text

Abstract:

The Eighth General Synod of Hong Kong Sheng Kung Hui (‘Holy Catholic Church of Hong Kong’) met from 23 to 25 June 2019 at St James's Church in the Wan Chai district of Hong Kong. The Synod had been scheduled to meet from 23 to 27 June but concluded its business two days early. It normally meets every three years.

APA, Harvard, Vancouver, ISO, and other styles

4

MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE." Historical Journal 48, no. 4 (December 2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.

Full text

Abstract:

Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, promoting episcopal power and liturgical reform, anglicanization of the Church of Scotland was the goal of James VI and I, and one which he pursued until his death. The motivation for King James's persistent desire for the fulfilment of this policy is to be found in his rapid assimilation to the Church of England after 1603 and, moreover, in his goal of the reunification of Christendom as a whole, on the Anglican model.

APA, Harvard, Vancouver, ISO, and other styles

5

Fincham, Kenneth, and Peter Lake. "The Ecclesiastical Policy of King James I." Journal of British Studies 24, no. 2 (April 1985): 169–207. http://dx.doi.org/10.1086/385831.

Full text

Abstract:

In a sermon preached at Hampton Court on September 30, 1606, John King proclaimed that “our Solomon or Pacificus liveth.” James I had “turned swords into sithes and spears into mattocks, and set peace within the borders of his own kingdoms and of nations about us.” His care for the “Church and maintenance to it” was celebrated. All that remained was for his subjects to lay aside contentious matters and join “with his religious majesty in propagation of the gospel and faith of Christ.” The sermon was the last in a series of four preached—and later printed—at the king's behest before an unwilling audience of Scottish Presbyterians. The quartet outlined James's standing as a ruler by divine right and laid down the conceptual foundations of the Jacobean church. A godly prince, exercising his divinely ordained powers as head of church and state, advised by godly bishops, themselves occupying offices of apostolic origin and purity, would preside over a new golden age of Christian peace and unity. A genuinely catholic Christian doctrine would be promulgated and maintained; peace and order would prevail. James I was rex pacificus, a new Constantine, a truly godly prince. As he himself observed in 1609, “my care for the Lord's spiritual kingdom is so well known, both at home and abroad, as well as by my daily actions as by my printed books.”

APA, Harvard, Vancouver, ISO, and other styles

6

Holland, S. M. "George Abbot: ‘The Wanted Archbishop’." Church History 56, no. 2 (June 1987): 172–87. http://dx.doi.org/10.2307/3165501.

Full text

Abstract:

Historians and biographers of George Abbot traditionally have viewed King James's appointment of the forty-eight year old bishop of London to the archbishopric of Canterbury on 4 March 1611 as both unexpected and unpopular. Although Fuller conceived him to be “of a more fatherly presence than those who might have been his fathers for age in the Church of England,” there was a significant body of opinion that held he was unfit for such an important post for two major reasons.

APA, Harvard, Vancouver, ISO, and other styles

7

Myllykoski, Matti. "James the Just in History and Tradition: Perspectives of Past and Present Scholarship (Part I)." Currents in Biblical Research 5, no. 1 (October 2006): 73–122. http://dx.doi.org/10.1177/1476993x06068700.

Full text

Abstract:

James the Just, the brother of Jesus, is known from the New Testament as the chief apostle of the Torah-obedient Christians. Up to the last quarter of the twentieth century, Jewish Christianity was regarded as an unimportant branch of the early Christian movement. Correspondingly, there was remarkably little interest in James. However, in the past two decades, while early Christianity has been studied as a form of Judaism, the literature on James has grown considerably. Now some scholars tend to assume that James was a loyal follower of his brother right from the beginning, and that his leadership in the church was stronger than traditionally has been assumed. Fresh studies on Acts 15 and Galatians 2 have opened new questions about the Christian Judaism of James and social formation of the community which he led. Part II of this article, to be published in a later issue of Currents, will treat the rest of the James tradition—James's ritual purity, martyrdom and succession, and his role in the Gnostic writings and later Christian evidence. It will conclude with reflections concerning James and earliest Jewish-Christian theology.

APA, Harvard, Vancouver, ISO, and other styles

8

Morgan, John. "Henry Jacob, James I, and Religious Reform, 1603–1609: From Hampton Court to Reason-of-State." Church History 86, no. 3 (September 2017): 695–727. http://dx.doi.org/10.1017/s0009640717001305.

Full text

Abstract:

At the beginning of James I's reign, a petition campaign, the Hampton Court conference, numerous tracts, and considerable effort in Parliament all failed to overcome the king's adamant defense of the forms and practices of his episcopal church. In a milieu of deprivations and perception of declension, Henry Jacob, one of the organizers of the petitioning, denounced the illegitimacy and dangers of prelatical church government in several tracts between 1604 and 1609, advocated congregationalism, and outlined the basis for a second conference to bring continuing religious disputes to a close. In 1609, having achieved no success, Jacob turned away from scriptural arguments for reform and instead boldly adopted the novel reason-of-state political language to request “toleration” for politically loyal nonconforming Protestants. Jacob relied on “axioms of pollicie” and recent examples to demonstrate that necessity sometimes determined that toleration, while unpalatable, was the most prudent political course (as the new language had it). James's handwritten marginalia on this tract reveal his continuing antipathy toward any reform he believed derogated from his monarchical “interest.” The variety of arguments Jacob employed illustrates both the difficulties facing early Jacobean reformers and the often-unrecognized degree of flexibility and development in their thought and tactics. In asking for toleration as a royal favor, Jacob also illustrates the seventeenth-century nonconformist dilemma of achieving desired ends through doubtful means.

APA, Harvard, Vancouver, ISO, and other styles

9

RASMUSSEN, JOEL D. S. "DEMOCRATIC TENDENCIES: LIBERAL PROTESTANTISM AND THE GROWTH OF AMERICAN PLURALISM." Modern Intellectual History 15, no. 3 (April 5, 2017): 893–908. http://dx.doi.org/10.1017/s147924431700004x.

Full text

Abstract:

In a recent collection of essays assessing the thought of William James in transatlantic perspective, Berkeley historian emeritus David Hollinger opened his contribution by recounting two memorable exchanges: The sermon at William James's funeral on 30 August 1910 was preached by the Reverend George A. Gordon, a name recognized today only by religious history specialists, but in 1910 a pulpiteer so prominent that he was sometimes described as “the Matterhorn of the Protestant Alps” . . . Gordon, a close friend of James, was the minister of Boston's Old South Congregational Church. When the great philosopher died on 26 August, his widow immediately selected Gordon to perform the service. Mrs. James made clear to Gordon why she wanted him. You are “a man of faith,” which “is what [William] was.” About this she was firm, apprising Gordon that she wanted at this funeral service “no hesitation or diluted utterance” in speaking about faith.Mrs. James had good reason to say these things. Her late husband had been candid about his feelings of spiritual solidarity with Gordon. “You and I seem to be working . . . towards the same end (the Kingdom of Heaven, namely),” James had written to his clergyman friend not long before, although [he claimed Gordon did] this “more openly and immediately” than [he did].

APA, Harvard, Vancouver, ISO, and other styles

10

MacCulloch, Diarmaid. "The Myth of the English Reformation." Journal of British Studies 30, no. 1 (January 1991): 1–19. http://dx.doi.org/10.1086/385971.

Full text

Abstract:

The myth of the English Reformation is that it did not happen, or that it happened by accident rather than design, or that it was halfhearted and sought a middle way between Catholicism and Protestantism; the point at issue is the identity of the Church of England. The myth was created in two stages, first in the middle years of the seventeenth century, and then from the third decade of the nineteenth century; and in either case it was created by one party within the church, largely consisting of clergy, with a particular motive in mind. This was to emphasize the Catholic continuity of the church over the break of the Reformation, in order to claim that the true representative of the Catholic church within the borders of England and Wales was not the minority loyal to the bishop of Rome, but the church as by law established in 1559 and 1662. In the seventeenth century the group involved was called Arminian by contemporaries, and in later days it came to be labeled High Church, or Laudian, after its chief early representative William Laud. In the nineteenth century the same party revived was known variously as Tractarian, Oxford Movement, High Church, Ritualist, and, most commonly in the twentieth century, Anglo-Catholic. Here are two characteristic quotations from one of the most distinguished of this nineteenth-century group, John Henry Newman, before his departure for Rome and a cardinal's hat. First, when defending himself against the charge of innovation: “We are a ‘Reformed’ Church, not a ‘Protestant’ … the Puritanic spirit spread in Elizabeth's and James's time, and … has been succeeded by the Methodistic. …We, the while, children of the Holy Church, whencesoever brought into it, whether by early training or after thought, have had one voice, that one voice which the Church has had from the beginning." Second, introducing the characteristic Anglican expression of the idea of continuity, the notion of the via media: “A number of distinct notions are included in the notion of Protestantism; and as to all these our Church has taken a Via Media between it and Popery.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "James's Church"

1

Fannin, Coleman. "From Churches in Cultural Captivity to the Church Incarnate in a Culture: Ecclesial Mediation after the Dissolution of the Southern Baptist Subculture." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1418234369.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Saxby, A. "James, Brother of Jesus, and the origin of the Jerusalem church." Thesis, University of Sheffield, 2013. http://etheses.whiterose.ac.uk/5560/.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Laws, Christopher David. "James Joyce and his early church : the art of schism and heresy." Thesis, University of York, 2017. http://etheses.whiterose.ac.uk/20436/.

Full text

Abstract:

In ‘Telemachus’, the first episode of Ulysses, Stephen Dedalus declares himself ‘servant of two masters [...] The imperial British state and the holy Roman catholic and apostolic church’. Amid clanging church bells there follows in the text, as if in answer to Stephen’s invocation, a ‘horde of heresies fleeing with mitres awry: Photius and the brood of mockers of whom Mulligan was one, and Arius, warring his life long upon the consubstantiality of the Son with the Father’. From the outset critics have tussled with the role of religion in James Joyce’s texts, and with the nature of his attitude towards Catholicism. But though recent years have seen, according to Geert Lernout, attempts to ‘recuperate’ Joyce for a ‘liberal form of Catholicism’, scholarship still dwells on Joyce’s upbringing and the social contexts of his youth, framing the question as one of belief rather than practise. Ignoring the evidence of ‘Telemachus’, which implies their centrality for any discussion of Joyce and the church, the heretics themselves have received scant attention. Against recent scholarship, including Roy Gottfried’s Joyce’s Misbelief and Geert Lernout’s Help My Unbelief, this thesis will show how specific heretics from the early church appear and persist throughout Joyce’s literature. Charting a course from Dubliners through Finnegans Wake, I will focus on a chronological reading of Ulysses and the figures of Arius and Photius. Saint Patrick figures at the conflux of east and west, as I argue that Joyce moved from a combative attitude towards Catholicism to one which used its material as connective tissue. In the process I define Joyce’s ‘early church’ as one stretching until the ninth century. This thesis will significantly expand the scope of Joyce’s library, showing through close reading the hitherto unidentified sources from which Joyce drew his understanding of Arius and Photius.

APA, Harvard, Vancouver, ISO, and other styles

4

Domínguez, García Javier. "Memorias del futuro : la construcción de Santiago y el mito de España /." view abstract or download file of text, 2005. http://wwwlib.umi.com/cr/uoregon/fullcit?p3181095.

Full text

Abstract:

Thesis (Ph. D.)--University of Oregon, 2005.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 202-214). Also available for download via the World Wide Web; free to University of Oregon users.

APA, Harvard, Vancouver, ISO, and other styles

5

Teakell, Garnett Arminius Jacobus. "A college-level course on James Arminius." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

Full text

Abstract:

Thesis (D. Min.)--Nazarene Theological Seminary, 1990.
"Chapters three through seven are the Spanish translation of ... selections from The works of Arminius."--P. 6. Includes bibliographical references (leaves 242-243).

APA, Harvard, Vancouver, ISO, and other styles

6

Barnhart, Stephen H. "The nineteenth-century church history professors at Princeton Seminary a study in the Princeton theology's treatment of church history /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Cook-Swoope, Diana Lynn. "Faith development in black adolescents of the Church of God, West Middlesex, Pennsylvania." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

McConnell, Walter Leslie. "J.O. Fraser and church growth among the Lisu of southwest China." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Richardson, Joseph John. "Spiritual gifts a realized empowerment for Christian ministry at St. James Community Baptist Church /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Yu, Chun Ling. "Group maintenance in James and the Didache." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22911.

Full text

Abstract:

This thesis argues that both the epistle of James and the Didache reflect tensions among the early Christian communities. The community concerns reflected in the texts of each book are investigated. Then their group maintenance strategies are analyzed. It will be shown that both writings have a similar concern on the harmony and cohesiveness of the Christian communities. On the other hand, there are differences as well as similarities in their strategies for reducing conflict. An analysis of the community tensions reflected in James is given. This shows that James is not merely a random collection of traditional teachings beyond critical studies. Interpretative issues, including grammatical and rhetorical questions surrounding passages in James are considered carefully in order to explore the epistle’s rhetorical situation. It will be argued that reflected in the text are real concerns for tensions among the audience, not merely general ethical instructions. Then results from social-scientific studies on social identity and conflict phenomena are bring in to further explore the possible group dynamics for communities in conflict. This enhances one’s understanding of the meaning and purpose of the teaching in James. Theses group dynamics also fill in some gaps between passages in James. Hence, the coherence of the book is highlighted in the study. Lastly, these social-scientific theories also provide a framework for analyzing the strategies of maintaining group cohesiveness in James. Next, a parallel study is given for the Didache. This study shows that besides chapters 11-15, which clearly reflect dangers of dispute among the early believers, other sections of the document also reflect the Didachist’s concern for tensions among the early Christians. Then the group maintenance strategy of the Didache is analyzed using a similar framework as that used for James. Finally, a comparison between the two writings is given from the perspective of group maintenance. Similarities and differences in the books’ community concerns as well as their means for maintaining harmony in the community are highlighted to indicate the significance of these documents for the early Christian communities.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "James's Church"

1

Vignoles, Keith H. St. James's Church, Emsworth, 1840-1990. [Havant?]: [Pallant Press?], 1990.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Valerie, Addy, Huddersfield & District Family History Society., St. Lucius Church (Farnley Tyas, England), and St. James's Church (Flockton, England), eds. St. Lucius Church, Farnley Tyas: Burials 1840-1899 [and] St. James's Church, Flockton : burials 1813-1899. Huddersfield: Huddersfield & District Family History Society, 2002.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Pearson, Edna. Two churches - two communities: St.Peter's, Bromyard and St. James's, Stanford Bishop, Bromyard parish registers (rev. ed.). Bromyard: Bromyard and District Local History Society, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

Darlington, Rogers Colin, ed. The Registers of St. James's, George Street, Manchester: Baptisms and burials, 1788-1837. Manchester [England]: Lancashire Parish Register Society, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Doyle, Joseph Beatty. The church in eastern Ohio: A history : with special reference to the parishes of St. Paul's, Steubenville, St. James's, Cross Creek, and St. Stephen's Steubenville. Steubenville, Ohio: Closson Press for St. Paul's Episcopal Church, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Society, Christian Evidence, ed. Theism and Christianity: Six sermons : preached by the request of the Christian Evidence Society at St. James's Church, Piccadilly, on Sunday afternoons after Easter, 1878. London: Christian Evidence Committee of the S.P.C.K., 1985.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Higgins, J. G. St. James' Church & cemetery. Galway: Crow's Rock Press, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Shoesmith, R. St James' Church, Wigmore, Herefordshire. Hereford: City of Hereford Archaeology Unit, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

Heselton, Kenneth Y. The history of St. James' church, Drayton. GreatEaston (Leicester): Bringhurst Press, 1994.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Birmingham and Midland Society for Genealogy and Heraldry., ed. Monumental inscriptions St. James Church, Bishampton, Worcestershire. Birmingham: BMSGH, 1988.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "James's Church"

1

Hutchison, Hazel. "Haunting the Churches." In Henry James and the Supernatural, 59–77. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119840_4.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Fincham, Kenneth, and Peter Lake. "The Ecclesiastical Policies of James I and Charles I." In The Early Stuart Church, 1603–1642, 23–49. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-22771-6_2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Pressley, Arthur L., and Nancy Lynne Westfield. "God-Talk with Black Thinkers: An Innovative Model for Black Church Studies or James Who?" In The Black Church Studies Reader, 69–79. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137534552_6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Newell, Quincy D. "Is There No Blessing for Me?" In Your Sister in the Gospel, 104–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0008.

Full text

Abstract:

By the 1880s, Jane James began a campaign to get permission to perform the temple rituals she believed were necessary to reach the highest degree of glory after death. She wanted to be sealed to Joseph Smith as a child and to receive her endowment, requests that church leaders denied. In 1888, James received a temple recommend to do baptisms for the dead in the Logan Temple. James’s children, meanwhile, made their ways out of the church. She received a second patriarchal blessing in 1889, which may have encouraged her to persist despite her disappointments. Her ex-husband Isaac James returned to Salt Lake in 1890 and lived with Jane James until his death in 1891. The following year, Jane James’s brother Isaac Manning came to live with her. In 1894, church leaders created a temple ceremony to seal Jane James to Joseph Smith as a servant rather than a child.

APA, Harvard, Vancouver, ISO, and other styles

5

Brown, Amanda. "The American Thinker." In The Fellowship Church, 18–64. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565131.003.0002.

Full text

Abstract:

Chapter 1 establishes Thurman’s place within modern American thought, arguing that he is part of the American pragmatist tradition. Thurman inherited pragmatism from William James by way of W. E. B. Du Bois and Rufus Jones. Du Bois applied James’s ideas about people’s “blindness” to the experiences of others and the theory that social norms could evolve over time, through human agency, to better represent the needs of the democratic whole to his ideas about Black agitation and activism—a school of thinking within which Thurman was educated and nurtured. Thurman’s liberal theological component, especially his mysticism, is best understood through the James-Jones lineage. Rufus Jones drew off of James’s secular theories on mystical experience to popularize a culture of religious seeking and the pursuit of spiritual truth. Informed by his Quaker background, Jones theorized that the individual could reach points of heightened consciousness and could achieve a sense of oneness with a divine truth (James did not specify what this universal truth was, but Jones insisted that it was God). Both James and Jones favored affirmation mysticism—the idea that once a person experienced wholeness with the rest of the universe that he would be motivated and even responsible for attempting to create the same synchronicity within the society that he lived. Thurman, who had mystical leanings since childhood but could never fully articulate his insights on spirituality, felt as though he found a kindred spirit after he encountered one of Jones’s books on mysticism in 1929. The discovery led Thurman to study under Jones at Haverford that spring (with special permission from the college since Haverford did not admit Black students at that point). Thurman emerged from Haverford armed with a sophisticated grasp of affirmation mysticism that he connected seamlessly to his activist education. Through close readings of James, Du Bois, Jones, and Thurman, the chapter argues that Thurman’s pragmatist heritage both establishes him as a distinctly modern American thinker and sets the Fellowship Church—the physical expression of his ideas—as a distinctly modern American institution.

APA, Harvard, Vancouver, ISO, and other styles

6

Newell, Quincy D. "We Got Along Splendid." In Your Sister in the Gospel, 56–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0005.

Full text

Abstract:

After Joseph Smith’s death, Jane Manning worked for his successor, Brigham Young, and she married another black convert, Isaac James. When the Mormons left Nauvoo in 1846, Jane and Isaac James traveled with them. Jane James gave birth to her second child as they crossed Iowa. After spending the winter with other church members near Council Bluffs, the Jameses were in one of the first pioneer companies to enter the Salt Lake Valley, arriving in the fall of 1847. The Jameses initially made their home on land belonging to Brigham Young. Jane James gave birth to her third child in May 1848, just before the Mormons faced the first of several cricket infestations that would challenge their ability to raise crops in the Valley. Nevertheless, Jane James later recalled, she and her family “got along splendid” in their new home.

APA, Harvard, Vancouver, ISO, and other styles

7

Guyer, Benjamin M. "That Damned Dialogue." In How the English Reformation was Named, 86–114. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865724.003.0004.

Full text

Abstract:

Abstract This third chapter analyses the increasingly fractious relations between the national churches of England and Scotland. The first section examines how James VI of Scotland, newly crowned in 1603 as James I of England, embraced the Church of England. The second section details the king’s attempt, from 1617 onward, at using his new church to set the standard for how the churches in his other kingdoms would operate. But placing the Church of England into close contact with the Church of Scotland revealed conflicting understandings of sixteenth-century religious change. The English church was just as far removed from the developing historiographies of evangelicals in Europe. As the third section shows, the English took no notice in 1617 of the first Luther centenary. The chapter concludes with a survey of Jacobean historiography on Tudor England. Setting the stage for Chapter 4, this portion of the chapter notes that early Stuart historians not only failed to see Tudor religious history as one of reformation—they actually advanced the first negative appraisals of the sacrilege that took place under Henry VIII and Edward VI.

APA, Harvard, Vancouver, ISO, and other styles

8

Newell, Quincy D. "Epilogue." In Your Sister in the Gospel, 134–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.003.0010.

Full text

Abstract:

After her death, Jane James faded into obscurity until the late twentieth century, when she gained new fame. Mormons used her story to reimagine their church as racially diverse and Joseph Smith as racially egalitarian. For historians of American religion and others, James’s story gives the history of Mormonism from below and shows the limits of Mormonism’s democratizing impulse. It illustrates the variety of Mormon religious experience and shows the limits of focusing on temple rituals and priesthood. James’s Mormonism differed from that of other Latter-day Saints and thus illustrates how race and gender shaped ways of being Mormon. James also shaped Mormon history in subtle but crucial ways. Her presence in present-day LDS discourses suggests that she has finally achieved what she worked so hard for during her life: Mormons of all races now hold her in “honourable remembrance,” as her second patriarchal blessing promised her.

APA, Harvard, Vancouver, ISO, and other styles

9

Pfister, Lauren. "James Legge:." In Builders of the Chinese Church, 65–82. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt16wdkss.7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

"James I and the English church." In James I, 67–77. Routledge, 2006. http://dx.doi.org/10.4324/9780203129371-13.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "James's Church"

1

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

2

Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.

Full text

Abstract:

Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!