Relevant bibliographies by topics / John's Anglican Church

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

Academic literature on the topic 'John's Anglican Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "John's Anglican Church"

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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.
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Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church." Mission Studies 36, no. 2 (July 10, 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.

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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.
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Wolffe, John. "The Evangelical Alliance in the 1840s: An Attempt to Institutionalise Christian Unity." Studies in Church History 23 (1986): 333–46. http://dx.doi.org/10.1017/s0424208400010688.

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in 1844 Baptist Wriothesley Noel, minister of the Anglican proprietary chapel of St. John’s Bedford Row since 1827, published a book of verse, with a piece on ‘Schism’ containing the following stanzas: For man-made discipline let bigots fightCanons and rules old fathers have approved;By us may those whose faith and life are right,Be owned as brothers and as brothers loved.All true believers are the ransomed church,Children of God by Jesus owned and loved;And in the day when God the heart shall searchWill they who part them be schismatics proved.In the 1820s Noel had been an enthusiastic sympathiser with the pan-evangelicalism then prevalent in London and had remained loyal to these views during the period of stormier relations between Church and Dissent in the 1830s. In the slightly calmer waters of the 1840s Noel’s sentiments again came to represent the views of a small number of Anglican Evangelicals and a rather larger proportion of moderate Dissenters whose efforts to promote Christian unity were to culminate in the formation of the Evangelical Alliance in 1846.
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Hayward, Paul Antony. "The Cronica de Anglia in London, British Library, Cotton MS Vitellius C.VIII, fols. 6v–21v: Another Product of John of Worcester's History Workshop." Traditio 70 (2015): 159–236. http://dx.doi.org/10.1017/s036215290001237x.

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This article comprises a study and edition of the Cronica de Anglia, a significant but neglected history of England from AD 162 to 1125 whose importance lies chiefly in its connections to other accounts of the period. Though it is uniquely preserved in a late twelfth-century manuscript from Rievaulx Abbey, close reading confirms that it was composed between 1125 and 1137, not in the north of England but in the West Midlands, almost certainly at Worcester Cathedral Priory. If it is not the work of the priory's foremost historian, John of Worcester (d. after 1143), then it was almost certainly produced under his direction. Not only are its contents closely related to his Chronica chronicarum and Chronicula, they also shed new light on John's interests and the ways in which he and his helpers compiled and edited their histories. Turning to another purpose materials used in John's other works, Cronica de Anglia arranges them in order to speak to questions about the relative antiquity and status of the kingdom's bishoprics, churches, and monasteries — a concern not otherwise prominent in this corpus. This chronicle also sheds precious light on the immediate reception of William of Malmesbury's histories of the English, especially the first edition of Gesta pontificum Anglorum. Carefully suppressing dangerous nuances in William's reportage, Cronica de Anglia betrays John's anxiety to avoid becoming entangled in Malmesbury's campaign against the king's chief minister, Bishop Roger of Salisbury (1102–39). The article concludes with the first complete edition of the text.
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Church, S. D. "The care of the royal tombs in english cathedrals in the nineteenth and twentieth centuries: the case of the effigy of King John at Worcester." Antiquaries Journal 89 (May 11, 2009): 365–87. http://dx.doi.org/10.1017/s0003581509000092.

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AbstractThe medieval history of the celebrated tomb of King John at Worcester is now well known. The works of Charles Alfred Stothard at the beginning of the nineteenth century, of William St John Hope in the early years of the twentieth century, and that of Jane Martindale at the end of that century, are highlights along the road of our understanding of the royal effigy in its medieval context. But all the while this work of comprehension was going on, those who had a duty of care over the tomb were engaged in a battle to offload that responsibility. The authorities at Worcester were not alone in wondering who should carry the burden of caring for royal monuments in English cathedrals. As early as 1841, the question of the care of royal tombs in Westminster Abbey had come under Parliamentary scrutiny. The deans and chapters at Canterbury and at Gloucester also sought government subvention for the care of the royal tombs in their cathedrals. The history of this debate about the care of royal sepulchral monuments forms the wider framework for the main theme of this article, which is an examination in detail of the ways in which King John’s tomb at Worcester was treated between 1872 and 1930. It reveals a remarkable story in which a catalogue of disastrous decisions came to give us the tomb and effigy as we have them today. The article concludes with a short discussion of the introduction of the 1990 Care of Cathedrals Measure which established the structures that currently exist (with subsequent amendments) for the preservation of Anglican cathedral churches in use.
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Utama, Ignatius L. Madya. "Maureen Sullivan, Responses to 101 Questions on Vatican II, Bandra, Mumbai: St. Paul Press 2004, 135 hlm." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (October 15, 2012): 262–67. http://dx.doi.org/10.36383/diskursus.v11i2.150.

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Pada 11 Oktober 2012 Gereja Katolik merayakan 50 tahun dibukanya Konsili Vatikan II. Namun demikian, 16 dokumen yang dihasilkan selama Konsili itu berlangsung (11 Oktober 1962-7 Desember 1965) belum dikenal oleh semua umat Katolik. Bahkan ada tidak sedikit umat Katolik yang belum pernah melihat dokumen-dokumen tersebut. Ada pula yang mengatakan bahwa kendati sudah membacanya, namun merasakan sangat sulit untuk memahaminya. Ada pula yang ketika melihat buku tebal yang memuat dokumen-dokumen tersebut langsung merasa terintimidasi dan ketakutan (intimadated), lalu tidak berani membukanya. Sudah ada berbagai macam upaya untuk menyampaikan isi dan semangat dari Konsili Vatikan II kepada seluruh anggota Gereja Katolik. Salah satu cara adalah menerbitkan buku untuk mengulas isi dokumen-dokumen tersebut. Salah satu dari sekian banyak buku yang pantas dibaca adalah karya Maureen Sulivan, seorang assistant professor ilmu Teologi di Saint Anselm College, Manchester, New Hapshire, Amerika Serikat. Buku yang ditulis dalam bentuk tanya jawab ini dibagi menjadi 9 bab. Bab 1 berbicara mengenai “Pengumuman” diadakannya Konsili yang menggemparkan para pemimpin Gereja, khususnya anggota Dewan Kardinal dan Kuria di Vatikan, yang merasa bahwa Konsili tidak diperlukan. Dalam bab ini dibicarakan tentang arti dari Konsili yang disebut sebagai ekumenis dan pastoral, alasan perlu diadakannya Konsili, persiapan yang dibutuhkan, serta tujuan yang ingin dicapai dengan diadakannya Konsili Vatikan II. Secara khusus disebutkan peran almarhum Paus Johanes XXIII, yang ketika mengumumkan untuk mengadakan Konsili, beliau baru tiga bulan diangkat menjadi Paus. Lewat Konsili ini beliau menginginkan agar Gereja mampu menemukan cara agar iman Kristiani dapat disampaikan kepada dunia dan dimengerti oleh dunia. Demi tujuan itu Gereja perlu “membuka jendela” agar “angin segar memasuki dirinya (hlm. 29).” Gereja perlu melakukan aggiornemento, pembaruan diri. Bab 2 mengulas mengenai orang-orang yang berperan dalam KonsiliVatikan II, ketegangan-ketegangan yang muncul antara mereka yang ingin mengadakan pembaruan dengan mereka yang ingin mempertahankan status quo Gereja, serta peran media massa. Selain sekitar 2200 peserta (Kardinal, Uskup, dan Abas), juga terdapat ratusan teolog yang berperan sebagai penasihat bagi para peserta Konsili (periti), antara lain dengan memberikan seminar-seminar mengenai topik-topik teologis kepada para peserta Konsili (hlm. 35-36). Selain itu juga terdapat para pengamat dari Gereja Ortodoks, Gereja-gereja Protestan main streams (Lutheran, Episkopalian, Anglikan, Metodis, Presbyteran, dan Quakers), dan Yudaisme. Hadirnya para pengamat dari kalangan khusus ini merupakan sesuatu yang baru dan revolusioner dalam Konsili. Secara khusus ditampilkan seorang tokoh pembaru: Kardinal Bea, ketua Sekretariat untuk Kesatuan Umat Kristiani. Ia begitu dikenal dengan ucapannya yang sangat menggemparkan di depan para wartawan: “Members of the other Christian Churches who are living today never ’left’ the Church. So they cannot ‘return,’ can they? We are talking about going together, hand in hand, toward a new future” (hlm. 33). Tokoh pembaru lain adalah Kardinal Achile Liénart, seorang Kardinal senior dari Prancis, yang pada hari ketiga Konsili menolak untuk memilih dari daftar nama yang sudah disiapkan (kebanyakan adalah anggota Kuria) untuk menjadi ketua dari 10 komisi yang akan mengendalikan agenda Konsili. Ia mengusulkan supaya para peserta Konsili memilih orang-orangnya sendiri. Usulan ini didukung oleh Kardinal Josef Fring dari Jerman, dan kemudian diterima oleh semua perserta Konsili. Tokoh pembaru lain adalah Kardinal Jan Alfrink dari Belanda, dan Kardinal Leo Josef Suenens dari Belgia (hlm. 38-38). Di pihak lain, ada tokoh sangat konservatif yang mencoba menghambat jalannya Konsili: Kardinal Alfredo Ottaviani, seorang anggota Kuria dan ketua The Holy Office (sekarang dikenal sebagi Kogregasi untuk Ajaran Iman), yang terkenal dengan ucapannya “Semper idem” (Selalu sama). Ia antara lain melawan hadirnya para pengamat dalam Konsili (hlm. 33), mencoba melarang kuliah-kuliah yang diberikan kepada para peserta Konsili oleh para Yesuit dari Institut Biblis di Roma, bahkan meminta Paus Yohanes XXIII untuk mengusir teolog Yesuit, Karl Rahner dari Roma, yang tentu saja ditolak oleh Paus (hlm. 35). Ia menolak penggunaan bahasa-bahasa lokal untuk Misa, yang intinya adalah pemindahan kekuasaan dari hierarki kepada Umat (hlm. 43), menghambat disahkannya kolegialitas para Uskup dan menandaskan bahwa Komisi Teologi yang ia pimpin memiliki otoritas di atas Konsili (hlm. 55). Dalam bab ini juga disebutkan hal yang baru dalam Konsili ini adalah hadirnya para wartawan dari pelbagai media massa dari seluruh dunia. .......................................... Sebagai penutup, dalam bab 9, Sullivan menegaskan bahwa ada dua hal yang benar-benar perlu diperhatikan untuk zaman ini sebagai agenda yang belum selesai dari Konsili Vatikan II: kolegialitas (relasi atara Paus dan Uskup) dan peran kaum perempuan dalam Gereja. Akhirnya, pada awal abad ke-21 ini Sullivan mengajak kita semua untuk bertanya: Apakah Gereja kita sungguh-sungguh dapat menjawab tantangan-tantangan pada zaman ini?; Apakah Gereja kita dapat membuat pesan Injil relevan untuk zaman ini?; Apakah Gereja kita dapat membangkitkan entusisme baru yang dapat membangun sebuah generasi baru?; Apakah Gereja dapat meredakan berbagai macam ketegangan yang akhir-akhir ini menggoncang “bahtera Petrus?” Dengan bijak Sullivan mengatakan bahwa kita perlu terus berharap, dan harapan itu akan menjadi semakin produktif kalau kita selalu berpegang pada nasihat almarhum Yohanes XXIII: “Untuk hal-hal yang mendasar, kesatuan; untuk hal-hal yang meragukan, kebebasan; dan untuk segala sesuatu, cinta kasih” (hlm. 124). Buku ini sangat komprehensif mengulas Konsili Vatikan II dan disampaikan dengan bahasa yang sederhana. Buku ini sangat membantu para pembaca karena dilengkapi dengan daftar isi yang mendetil, daftar semua dokumen yang dihasilkan oleh Konsili Vatikan II beserta dengan waktu promulgasinya, daftar istilah-istilah yang penting berkaitan dengan Konsili Vatikan II, serta indeks subjek. Semoga dengan membaca buku ini para pembaca terdorong untuk membuka dan menemukan pesan-pesan penting dari dokumen-dokumen Konsili Vatikan II. (Ignatius Madya Utama, Program Studi Ilmu Teologi, Sekolah Tinggi Filsafat Driyarkara, Jakarta).
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Dissertations / Theses on the topic "John's Anglican Church"

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Morgan, Laura Bonnie Colleen. "Class and congregation : social relations in two St. John's, Newfoundland, Anglican parishes, 1877-1909 /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23163.pdf.

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au, collins6@westnet com, and Alexander Collins. ""A Veritable Augustus": The Life of John Winthrop Hackett, Newspaper Proprietor, Politician and Philanthropist (1848-1916)." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070903.105528.

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Irish-born Sir John Winthrop Hackett (1848-1916) achieved substantial political and social standing in Western Australia through his editorship and part-ownership of the West Australian newspaper, his position as a Legislative Council member and as a layman in the Anglican Church. The thesis illustrates his strong commitment to numerous undertakings, including his major role in the establishment of Western Australia's first University. This thesis will argue that whatever Hackett attempted to achieve in Western Australia, his philosophy can be attributed to his Irish Protestant background including his student days at Trinity College Dublin. After arriving in Australia in 1875 and teaching at Trinity College Melbourne until 1882, his ambitions took him to Western Australia where he aspired to be accepted and recognised by the local establishment. He was determined that his achievements would not only be acknowledged by his contemporaries, but also just as importantly be remembered in posterity. After a failed attempt to run a sheep station, he found success as part-owner and editor of the West Australian newspaper. Outside of his business interests, Hackett’s commitment to the Anglican Church was unflagging. At the same time, he was instrumental in bringing about the abolition of state aid to church schools in Western Australia, which he saw as advantaging the Roman Catholic Church. He was a Legislative Council member for 25 years during which time he used his editorship of the West Australian, to campaign successfully on a number of social, industrial and economic issues ranging from divorce reform to the provision of economic infrastructure. As a delegate to the National Australasian Conventions he continually strove to improve the conditions under which Western Australia would join Federation. His crowning achievement was to establish the state’s first university, which he also generously provided for in his will. One of the most influential men in Western Australian history, his career epitomised the energy and ambition of the well-educated immigrant.
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Warner, David Brian. "John Henry Newman's idea of a Catholic academy : contributions from his life and work towards a theology of education, with reference to recent documents of the Catholic Church." Thesis, n.p, 2001. http://ethos.bl.uk/.

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Morgan, Stephen. "The search for continuity in the face of change in the Anglican writings of John Henry Newman." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c904d8b4-d5a0-4aff-9456-a5c7fb88e153.

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This dissertation provides an analysis of the attempts by John Henry Newman to account for the historical reality of doctrinal change within Christianity in the light of his lasting conviction that the idea of Christianity is fixed by reference to the dogmatic content of the deposit of faith. The existing literature on Newman is enormous and wide-ranging but this present work fills a notable gap by treating Newman at any particular point in the account as a person with an open future, where his present acts are not determined by later events, and where any apologetic intent has to be identified and accounted for by reference to the immediate matter under consideration and the contemporaneous evidence. The argument of the thesis is that Newman proposed a series of hypotheses to account for the apparent contradiction between change and continuity, that this series begins much earlier than is generally recognised and that the final hypothesis he was to propose, contained in An Essay on the Development of Christian Doctrine, (‘Essay’), provided a methodology of lasting theological value. The introduction establishes the centrality of the problem of change and continuity to Newman's theological work as an Anglican, its part in his conversion to Roman Catholicism and its contemporary relevance to Roman Catholic theology. It also surveys the major secondary literature relating to the question, with particular reference to those works published within the last fifty years. In the first main chapter, covering the period to the publication of his first major work, The Arians of the Fourth Century, in 1833, Newman's earliest awareness of the problem and first attempts to solve it are considered. The growing confidence of Newman's Tractarian period and his development of the notion of the Via Media form the second chapter and the collapse of that confidence, the subject matter of the third. The fourth chapter is concerned with the emergence of the theory of development and the writing and content of the Essay. The conclusion considers the legacy of the Essay as a tool in Newman’s theology and in the work of later theologians, finally suggesting that it may offer a useful methodological contribution to the contemporary Roman Catholic debate about hermeneutical approaches to the Second Vatican Council.
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Gilman, Daniel. "The Acoustics of Abolition: Recovering the Evangelical Anti–Slave Trade Discourse Through Late-Eighteenth-Century Sermons, Hymns, and Prayers." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24055.

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This thesis explores the late-eighteenth-century movement to end Britain’s transatlantic slave trade through recovering one of the major discourses in favour of abolition, namely that of the evangelical Anglicans. This important intellectual milieu has often been ignored in academia and is discovered through examining the sermons, hymns, and prayers of three influential leaders in this movement: Member of Parliament William Wilberforce, pastor and hymn writer John Newton, and pastor and professor Charles Simeon. Their oral texts reveal that at the heart of their discourse lies the doctrine of Atonement. On this foundation these abolitionists primarily built a vocabulary not of human rights, but of public duty. This duty was both to care for the destitute as individuals and to protect their nation as a whole because they believed that God was the defender of the enslaved and that he would bring providential judgement on those nations that ignored their plight. For the British evangelicals, abolishing the slave trade was not merely a means to avoid impending judgement, but also part of a broader project to prepare the way for Jesus’s imminent return through advancing the work of reconciliation between humankind and God as they believed themselves to be confronting evil in all of its forms. By reconfiguring the evangelical abolitionist arguments within their religious framework and social contexts, this thesis helps overcome the dissonance that separates our world from theirs and makes accessible the eighteenth-century abolitionist discourse of a campaign that continues to resonate with human rights activists and scholars of social change in the twenty-first-century.
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Dibb, Andrew Malcolm Thomas. "An historical study of the diocese of St John of the Church of the Province of South Africa, with special reference to Bishop Callaway's vision of a black clergy." Diss., 1997. http://hdl.handle.net/10500/18000.

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An historical study of the Diocese of St John's of the Church of the Province of South Africa, with special reference to Bishop Callaway's vision of a black clergy Henry Callaway (1813 - 1890) came to South Africa with Colenso. In 1857 he founded a mission at Springvale, and later at Highflats and Clydesdale. He was highly respected as an expert in the Zulu language, customs and religion. He became bishop of St John's in 1874. Callaway developed St John's from four isolated mission stations into a thriving diocese. He laid the foundations of education and health systems as well as organising the Church itself. Of special interest was the training a core of black clergy to carry the church to the people. Callaway resigned because of ill health in 1886.
Christian Spirituality, Church History and Missiology
Th. M. (Church History)
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Dalton, Alison Jill. "John Hooper and his networks : a study of change in Reformation England ?" 2008. http://ora.ouls.ox.ac.uk/objects/uuid:964e74f5-e5b2-4b07-b19f-7a30d7f7906e.

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Oluoch, Jemima Atieno. "The Christian political theology of Rt. Rev. Dr. John Henry Okullu, Bishop of the Diocese of Maseno South of the Anglican Church of Kenya (1929-1999)." Thesis, 2003. http://hdl.handle.net/10413/3966.

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This research proceeds from the premise that Okullu was a significant church leader in Kenya. His significance relates to his outspokenness on issues of social justice including the struggle for political liberation from the oppressive one party system and issues of human rights. The purpose of this dissertation is to reconstruct Okullu's Christian political theology through establishing what motivated him and the biblical basis for his socio-political activities. An attempt is made to reconstruct the socio-political environment, which gave birth and necessitated Okullu's prophetic ministry and to investigate the social and spiritual factors, which shaped him. The findings of the research reveal that Okullu spoke out of conviction. His theology of development and participation had its roots in evangelical and ecumenical perspectives emerging between the 1960's and early 1980's. For Okullu the mission of the church was the total liberation (salvation) of the whole person body, soul and spirit. Evangelism and social concern were mutually inclusive. The major sources of his theology were African socialism and the Bible. The ideals of African socialism, which he incorporated in his theology, which are in harmony with biblical principles were: the high value placed on the individual, the principle of equality and the central place of the community in development. He argued for a people-centred holistic development, which took account of the whole human person- body, soul and spirit. For Okullu, the biblical basis upon which Christians should act in a non- Christian society is the prophetic role of the church, founded upon the justice of God as illustrated in the writings of the Old Testament and continued in the concept of the 'kingdom of God' and the concept of 'God as judge in the teachings of Jesus Christ in the New Testament. Although Okullu affirmed the validity of the doctrine of separation in church-state relations, the concept of separation according to him does not fully explain the relationship. The separation is only institutional but at value level the two are bound together in the realm of ethics owing to their common origin in God. It is this integrated whole that gives the church its mandate for involvement in politics. Okullu's significance is demonstrated historically, by the literary out-put containing his socio-political challenges that faced Kenyan society in his time, testimony of others expressed in condolence letters and the views of groups of persons interviewed for this work. Okullu spoke out against injustices. He fought for human rights. His most significant contribution was spearheading the multi-party debate and the repeal of the section of the constitution of Kenya, which had made Kenya a single party system. His prophetic ministry was hammered out in the public arena. He was an Amos of his time.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.
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Books on the topic "John's Anglican Church"

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Taylor, Corlene. St. John's Anglican Church records, Virgil: Niagara Township, Lincoln County, Ontario. St. Catharines, Ont: Mayholme Foundation, 2004.

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Allen, Elizabeth. Memoirs: The history and stories of St. John's Church Emmagool and district from 1876-2008. Dubbo, N.S.W: E. Allen, 2008.

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Brownless, Basil. The story of Lunenburg's most historic church: The 250-year history of St. John's Anglican Church. [S.l: s.n., 2002.

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Politzer, Jerome F. A lantern unto my feet: Sermons preached at St. John's Chapel, Del Monte. Philadelphia, PA: Society for the Preservation of the Book of Common Prayer, 2001.

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North, Raynette. So great a cloud of witnesses ...: A history of St. John's Anglican Church, Olds, Alberta, 1894-1994. [S.l: s.n., 1994.

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Riley, Robert D. If these doors could speak: Oh the stories they could tell : 175 years with St. John's Woodhouse. Simcoe, Ont: St. Johns Anglican Church, 1996.

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Morwood, Earl Clair. St. John's In the Woods Anglican Church, Aughrim: Celebration of one hundred and fifty years, 1846-1996. [S.l: s.n., 1996.

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Grimmett, Richard F. St. John's Church, Lafayette Square: The history and heritage of the Church of the Presidents, Washington, DC. Minneapolis, MN: Mill City Press, 2009.

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St. John's Church, Lafayette Square: The history and heritage of the Church of the Presidents, Washington, DC. Minneapolis, MN: Mill City Press, 2009.

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Grimmett, Richard F. St. John's Church, Lafayette Square: The history and heritage of the Church of the Presidents, Washington, DC. Minneapolis, MN: Mill City Press, 2009.

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Book chapters on the topic "John's Anglican Church"

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Dresvina, Juliana. "East Anglian Margarets: Lydgate, Bokenham, and the Harley 4012 compiler." In A Maid with a Dragon. British Academy, 2016. http://dx.doi.org/10.5871/bacad/9780197265963.003.0006.

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Given that the cult of St Margaret was particularly strong in the East Anglian region (a quarter of all church dedications to St Margaret in England are found in Norfolk and Margaret was the most popular late-medieval name in that region), it is unsurprising that fifteenth-century East Anglia engendered three lives of St Margaret, commissioned by local patrons: by John Lydgate, by Osbern Bokenham, and by a compiler of MS BL Harley 4012, which used to belong to Anne Harling of East Harling. Chapter 6 discusses their sources, context, patrons, special features, and manuscripts.
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Bennett, Joshua. "The Early Church." In God and Progress, 56–104. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837725.003.0002.

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This chapter is the first of four to explore the ways in which the different layers of the Christian past came to symbolize distinctive Victorian problems. It focuses on the early church, and its significance for debates over the authority of Christian orthodoxy. Beginning with the Oxford Movement and its prehistory, a period during which high church Anglicans emphasized the static authority of patristic orthodoxy, the chapter highlights John Henry Newman’s role in distilling a more dynamic conception of the growth of religious mind. Anti-dogmatic liberals such as Arthur Penrhyn Stanley tried to separate early Christian progress from its doctrinal dimensions. But a larger number, beginning with Christian Karl Josias Bunsen, preferred to intensify the apologetic emphasis which Newman had placed on orthodoxy as the expression of developing religious subjectivity: a stance which gave new kinds of rational justification to the doctrines of the Trinity and the Incarnation.
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COLLINSON, PATRICK. "Through Several Glasses Darkly: Historical and Sectarian Perceptions of the Tudor Church." In Tudorism. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264942.003.0006.

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This chapter surveys the perceptions of the Tudor Church since the sixteenth century. It argues that the history of the Tudor Church has been punctuated, bisected, fractured, and forever complicated by the Reformation, which meant different things to different people. One of the visions of the Tudor Church seen through very dark if rose-tinted glass was that enjoyed by Anglicans in the century or so following the recatholicising Oxford Movement of the 1830s and 1840s. In this perspective, what happened to the Tudors was sensible and non-revolutionary. The Anglo‐Catholic version of the Tudor Church was a reaction against the story of British Christianity which had been told between the 1560s and 1580s by John Foxe in Acts and Monuments of the Church, or its more familiar title, ‘The Book of Martyrs’.
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Ward, Keith. "John Macquarrie 1919–2007." In Proceedings of the British Academy, Volume 161, Biographical Memoirs of Fellows, VIII. British Academy, 2009. http://dx.doi.org/10.5871/bacad/9780197264577.003.0012.

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John Macquarrie (1919–2007), a Fellow of the British Academy, was the foremost Anglican systematic theologian of the twentieth century. His many books cover a wide range of topics, from studies of existentialist philosophy to expositions of systematic Christian theology, writings on mysticism and world religion, and analyses of ethical thought. Macquarrie was always a theologian of the church, using a philosophical vocabulary that united philosophical idealism, existentialism, and Anglo-Saxon analytical philosophy in an original and fruitful way. His masterpiece was the 1966 Principles of Christian Theology, which works through almost every aspect of Christian doctrine in the light of the concepts of human nature and of God that he had forged from idealism, from Martin Heidegger, and from an increasingly sacramental and mystical approach to Christian faith. In 1970, Macquarrie was offered, without his prior knowledge, the Lady Margaret Chair of Divinity at Christ Church, University of Oxford. He received various honours that testify to the high regard in which he was held both in America and in Britain.
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Newman, John Henry, and John Henry Newman. "Lecture VIII The Indefectibility of the Church Catholic." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 218–405. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151364.

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Newman, John Henry, and John Henry Newman. "Lecture XIV On the Fortunes of the Church." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 338–58. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151370.

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Newman, John Henry. "The Via Media of the Anglican Church: Illustrated in Lectures, Letters and Tracts." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 1–3. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151355.

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Newman, John Henry, and John Henry Newman. "Introduction." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 58–393. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151356.

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Newman, John Henry, and John Henry Newman. "Lecture I The Nature and Ground of Roman and Protestant Errors." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 79–95. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151357.

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Newman, John Henry, and John Henry Newman. "Lecture II On the Roman Teaching as Neglectful of Antiquity." In John Henry Newman: The Via Media of the Anglican Church, edited by H. D. Weidner, 96–127. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00151358.

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