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Academic literature on the topic 'London Middle Temple'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "London Middle Temple"

1

Chartres, Richard. "Church Buildings: Blessing or Burden?" Ecclesiastical Law Journal 17, no. 3 (September 2015): 321–31. http://dx.doi.org/10.1017/s0956618x15000460.

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It is a privilege to have been invited to deliver the Boydell Lecture and to record my own appreciation of Peter, whom I can picture now – immaculate and affable as always. He was very kind to me as a fledgling Bishop of London. There was at the time an understandable debate about whether the tradition of inviting the bishop to be an honorary bencher of the Middle Temple should be continued. Time pressures had made the connection of some previous bishops very tenuous. Peter argued that +Londin should be given a last chance and this has led as far as I am concerned to a most nourishing and instructive relationship with the Temple and those who work here. As you know, by the Queen's command I do not appear in the Temple Church as bishop but as Dean of HM Chapels Royal and the Visitor, and I relish my connection with a place which preserves memories of so many events which have shaped our nation, as well as a living choral tradition which must be among the finest in the land.

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2

NOONAN, KATHLEEN M. "‘THE CRUELL PRESSURE OF AN ENRAGED, BARBAROUS PEOPLE’: IRISH AND ENGLISH IDENTITY IN SEVENTEENTH-CENTURY POLICY AND PROPAGANDA." Historical Journal 41, no. 1 (March 1998): 151–77. http://dx.doi.org/10.1017/s0018246x9700767x.

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Seventeenth-century English men and women, caught in the upheaval of the Civil War, sought to understand what it was to be English and sought to grasp England's proper role in the world. One of the ways in which they did this was through their encounters with other people. The Irish had a long history of interaction with the English, but in the middle of the seventeenth century their role in defining Englishness became acute. Late Tudor and early Jacobean commentaries on Ireland had stressed the superiority of English culture while acknowledging some virtues of Ireland and its people that would make it amenable to beneficial transformation by the English. In the middle of the century, occasioned by the events of the 1641 uprising, this ameliorative view of the Irish gave way to the view that English and Irish were incompatible. Earlier studies have emphasized the role of religion in the discordant relationship between the two peoples in the seventeenth century. This essay maintains that the shift in attitude had as much to do with ethnicity as it did with religion and considers the central role of John Temple and his treatise The Irish rebellion in changing English attitudes on both a national and local level. The study suggests that Temple's view became the dominant one for more than 200 years because of the demographic changes within the Irish community in London and puritan concerns about a godly community that occurred at the time Temple set forth his ideas.

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3

Dean, D. M. "Public or Private? London, Leather and Legislation in Elizabethan England." Historical Journal 31, no. 3 (September 1988): 525–48. http://dx.doi.org/10.1017/s0018246x00023475.

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On the morning of Wednesday, 24 February 1585, a bill ‘for imploying of Landes and Tenementes given to the Maintenance of Highewayes, Bridges etc.’ was read in the house of common for the seond time and committed for consideration by several members that afternoon in the hall of the Middle Temple. The committee decided to introduce a completely new measure which was itself committed after the second reading on 9 March. At one point in these proceedings William Fleetwood, recorder of London, told the lower house that he had advised the bill's promoter to make it ‘a private bill but he would not and therfor he shall see what will come of it’. Undoubtedly irked at this refusal to accept his advice, Fleetwood may have felt some satisfaction when the bill was rejected on its third reading in the lower house. Nevertheless, the bill's promoter had good reason to introduce his measure as a public rather than as a private bill. Private bills were expensive. Fees were payable at every stage, for the reading, committing, engrossing and endorsing such bills, and then, if all went well, fees had to be paid if the promoter wanted the bill printed and thus made public. Besides the cost, private bills stood less chance of getting through both houses of parliament. Not only was there a great risk of one's measure getting swamped by the large number of private bills always introduced in the first few weeks of a session, but it was also frequently asserted that private bills should have low priority on the agenda of parliament.

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4

ملكاوي, فتح حسن. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 7, no. 27 (January 1, 2001): 173–68. http://dx.doi.org/10.35632/citj.v7i27.2859.

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. فقه العنف المسلح في الإسلام. محمد مهدي شمس الدين. بيروت: المؤسسة الدولية للدراسات والنشر، 2001، 212 صفحة. الدين والفكر في شراك الاستبداد: جولة في الفكر السياسي للمسلمين. محمد خاتمي. دمشق: دار الفكر، 2001، 406 صفحات. الإدارة في العهود الإسلامية الأولى. د. صالح أحمد العلي. بيروت: شركة المطبوعات للتوزيع والنشر، 2001، 383 صفحة. وحدة العقل العربي الإسلامي. جورج طرابيشي. بيروت: دار الساقي، 2002، 408 صفحات. علم النفس والعولمة: رؤى مستقبلية في التربية والتنمية. د. مصطفى حجازي. بيروت: شركة المطبوعات للتوزيع والنشر، 2001، 265 صفحة. حتى الملائكة تسأل: رحلة إلى الإسلام في أمريكا. د. جفري لانغ، ترجمة منذر العبسي. دمشق: دار الفكر، 2001، 336 صفحة. Familienleben im Islam: Traditionen, Konflikte, Vorurteile. Rita Breuer, Germany: Freiburg, 2001, 155 pages. Unfinest Hour: Britain and the Destruction of Bosnia. Brendan Simms. London: Allen Lane, The Penguin Press, 2001, 462 pp. الثقافة العربية وعصر المعلومات: رؤية لمستقبل الخطاب الثقافي العربي. نبيل علي. الكويت: المجلس الوطني للثقافة والفنون والآداب، 2001، سلسلة عالم المعرفة، 582 صفحة. Islam-Occident, Islam-Europe: choc des civilisations ou coexistence des cultures? Abderrahim Lamchichi. Paris: L’Harmattan, 2000, 284 pp. Predicament of the Individual in the Middle East. Hazim Saghie. London: Saqi Books, 2001, 224 pp. Cultural Resistance: Global and Local Encounters in the Middle East. Samir Khalaf. London: Saqi Books, 2001, 326 pp. Veils and Daggers: Representation of the Arab World. Linda Steet. Philadelphia: Temple University Press, 2000, 156 pp. Makers of Contemporary Islam. John Esposito and John Voll. Oxford and New York: Oxford University Press, 2000, 216 pp. Islamic Peril: Media and Global Violence. Karim H. Karim. Montreal: Black Rose Books, 2000, 196 pp. من انقباض المعنى إلى انبساط الدنيا. داود مهدوي زادكان. طهران: نشر دانش انديشه معاصر، 2000، 336 صفحة. أسس الفكر السياسي في الإسلام. عباس علي عميد زنجاني. طهران: نشر دانش انديشه معاصر، 2001، 400 صفحة. للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.

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5

Treadwell, Victor. "New light on Richard Hadsor, I: Richard Hadsor and the authorship of ‘Advertisements for Ireland’, 1622/3." Irish Historical Studies 30, no. 119 (May 1997): 305–36. http://dx.doi.org/10.1017/s002112140001316x.

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Unlike some members of his profession, Richard Hadsor (c. 1570–1635), a Middle Temple lawyer born in Ireland, has not been caught in the spotlight which historians have aimed at the dramatic political confrontations in England and Ireland during the early seventeenth century. Nor, since he was not a recusant, has he attracted the attention of Irish historians of the legal profession. Although canvassed for both, he never attained a seat in a parliament or a place on the English or Irish judiciary. He had no part in the ‘inflation of honours’ as either a broker or a recipient. Although he spent the whole of his professional life in London, nothing is known of his English social circle — apart from a single reference in his will to Sir lohn Bramston, a fellow Templar — or the value of his private practice, and only a little (which is, however, suggestive) of his clientèle. He wrote nothing for publication. He had no legitimate offspring and, therefore, none of the successful lawyer’s usual inclination to create a substantial patrimony. In consequence, it is hardly surprising that he does not figure in the standard works of biography or even in a commemoration of nearly one thousand Middle Templars straddling several centuries. Nevertheless, in his own time Richard Hadsor was no nonentity, and he deserves to be rescued from an entirely posthumous obscurity by something more generous than a scholarly footnote. His career as a devoted royal servant spanned a period in which the Old English were being relentlessly excluded from high office in Ireland, yet as crown counsel for Irish affairs he succeeded in establishing a distinctive niche in the Whitehall bureaucracy.

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6

Raw, Laurence. "Review of Shakespeare'sA Midsummer Night's Dream(adapted and directed by Tim Carroll) at the Middle Temple Hall, London, 5 May 2009, and on BBC Radio 3, 10 May 2009." Shakespeare 5, no. 4 (December 2009): 467–68. http://dx.doi.org/10.1080/17450910903370574.

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7

Freeman, Thomas S. "The importance of dying earnestly: the metamorphosis of the account of James Bainham in ‘Foxe’s Book of Martyrs’." Studies in Church History 33 (1997): 267–88. http://dx.doi.org/10.1017/s0424208400013292.

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Readers of the second edition of John Foxe’s Acts and Monuments, or any of the subsequent editions of that massive history of the persecutions inflicted on the Church, popularly known as ‘Foxe’s Book of Martyrs’, would have found a coherent, lucid description, filled with circumstantial and often dramatic details, of the ordeals of James Bainham. According to this account, James Bainham, a member of the Middle Temple and the son of a Gloucestershire knight, was accused of heresy in 1531, arrested, and transported to Lord Chancellor More’s house in Chelsea. There he was tied to a tree in More’s garden and whipped; subsequently he was taken to the Tower and racked in More’s presence. Eventually, after repeated interrogations and under the threat of burning, Bainham abjured and did penance at Paul’s Cross. Yet Bainham’s conscience tormented him and, a little over a month after his release, he prayed for God’s forgiveness before an evangelical congregation, meeting secretly in a warehouse in Bow Lane. A week later, Bainham stood up on his pew in St Austin’s church, clutching a vernacular New Testament and William Tyndale’s Obedience of a Christian Man to his chest and tearfully declared that he had denied God. He prayed for the congregation’s forgiveness and exhorted them to die rather than to submit as he had done. If this defiance was not sufficiently public, Bainham sent letters proclaiming his doctrinal convictions to the Bishop of London and others. Rearrested and re-examined, he was inevitably condemned to death as a relapsed heretic.

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8

Coulton, J. J. "Oinoanda: The Agora." Anatolian Studies 36 (December 1986): 61–90. http://dx.doi.org/10.2307/3642827.

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This study of the agora at Oinoanda is based on fieldwork done in 1975, 1977, 1981 and 1983 in the course of the survey of Oinoanda conducted by the British Institute of Archaeology at Ankara under the direction of A. S. Hall, and with the cooperation and assistance of the Directorate of Antiquities at Ankara. The topographical survey of the site, which underlies Figures 1 and 2, was undertaken by students of the Northeast London Polytechnic. Since our survey permit allowed no excavation, what follows is based on the visible remains, and some important points remain uncertain. Nevertheless, the extent of the remains and the absence of later interference with the site allow for a substantial reconstruction of the buildings concerned and their chronology.The agora of Oinoanda occupies an open space c. 87 m. by 27 m. in a depression between three low hills near the middle of the city area. To the north a spur runs out from the Acropolis hill, to the east is a small hill on the summit of which are rock cuttings for a small temple, and to the southwest is a hill which now carries a late antique fort. Between these three hills run the main streets of the city; to the south a road which skirts the hollow containing the Early Christian church Mm 3 to link up with the southern colonnaded street; to the west a much shorter road to the West Gate; and to the northeast another colonnaded street which leads between the two bath-buildings Mk 1 and Ml 1 in the direction of the Esplanade.

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9

Turpin, Colin. "The Attorney General, Politics and the Public Interest. By John LL. J. Edwards, LLD. (Cantab.), of the Middle Temple, Barrister, Professor of Law and Founding Director, Centre of Criminology, University of Toronto. [London: Sweet & Maxwell. 1984. xxxi, 490 and (Bibliography and Index) 43 pp. Hardback £30.00 net.]." Cambridge Law Journal 44, no. 3 (November 1985): 480–82. http://dx.doi.org/10.1017/s0008197300114965.

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10

Wright, C. J. "An Eastern Perspective: the Society of Antiquaries and Indian Antiquities in the 1780s." Antiquaries Journal 91 (May 31, 2011): 195–210. http://dx.doi.org/10.1017/s0003581511000060.

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AbstractThough Britain was the predominant European power in India from the middle of the eighteenth century, British scholars at first lagged behind their European contemporaries in the study of Indian antiquities. There were, quite simply, no British counterparts to such celebrated figures as Abraham Hyacinthe Anquetil-Duperron and Carsten Niebuhr. This paper investigates the efforts made by the Society of Antiquaries of London to remedy this situation, as demonstrated in particular by the publication of two early eighteenth-century accounts of the cave temples at Kanheri and Elephanta near Bombay in volume 7 (1785) of the Society's journal, Archaeologia. It argues that the impetus for the Society's efforts was provided by its Director, Richard Gough, who had family reasons for an interest in India and the East, but that the Society's role was largely superseded when Sir William Jones founded the Asiatick Society of Bengal.

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Books on the topic "London Middle Temple"

1

Havery, Richard O. History of the Middle Temple. Oxford: Hart Pub., 2011.

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2

John, Hutchinson. A catalogue of notable Middle Templars: With brief biographical notices. Clark, N.J: The Lawbook Exchange, 2003.

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3

Colyer, J. S. Middle Temple's connections with the United States. [S.l: s.n.], 2008.

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4

Thorpe, W. G. Middle Temple table talk: With some talk about the table itself. Clark, N.J: Lawbook Exchange, 2003.

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5

The history of the Temple, London: From the institution of the order of the Knights of the Temple to the close of the Stuart period. Holmes Beach, Fla: Gaunt, 1998.

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6

Thorpe, W. G. Middle Temple table talk [microform]: With some talk about the table itself. London: Hutchinson, 1986.

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7

Shakespeare and the Prince of Love: The feast of misrule in the Middle Temple. London: Giles de la Mare, 2000.

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8

Fletcher, J. S. Middle Temple Murder. Greenhill Books, 1987.

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Fletcher, J. S. The Middle Temple Murder. IndyPublish, 2007.

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Fletcher, J. S. The Middle Temple Murder. Nautical & Aviation Publishing Company of Ame, 1987.

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