Academic literature on the topic 'St. Paul's College in Bermuda'

The life and work of Dr. Lyon Henry Appleby, M.D., portrays the essence of a devoted clinician committed to scholarly excellence. Born in Deseronto, Ontario, in 1895 and passing in 1970, Dr. Appleby influenced all areas of general surgery, most notably popularizing a procedure that bears his name today. After a tour in World War I, he quickly proved himself to be a dedicated clinician with roots in academia, which translated into excellence within the Department of Surgery at St. Paul's Hospital in Vancouver, Canada. He served in various leadership roles including Chair of the Department of Surgery, President of the International College of Surgeons, and Fellow of the Royal College of Physicians and Surgeons. The Appleby procedure, or en bloc removal of the celiac axis, at the time of gastrectomy, is the technical focus of this paper, although reference is made to Appleby's extensive contributions to historical medicine.

This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.

Philip Moore (b. 1943) has had a distinguished career as a cathedral musician, organist and, increasingly in recent years, as a composer. He began his career as a music master at Eton College and subsequently held a number of important positions, firstly at Canterbury and Guildford Cathedrals and latterly as Master of the Music at York Minster (1983–2008). His impressive catalogue of 400 works contains a substantial body of church music, but he has also written instrumental music and some larger works with orchestra including an organ concerto. His music draws on a wide sphere of influences with a strong tilt towards Vaughan Williams, Howells and Britten, plainchant and Duruflé and those whom he regards as the great classical architects of music: Bach, Brahms, Mozart and Hindemith amongst many others. On 20 November 2010 his new cantata Ode to St Cecilia was premièred in Guildford Cathedral. The composer has said that the genesis and design of the work derives from Britten's St Nicholas to which he hopes it will be seen as complementary. This interview took place in October 2009 before a recital devoted entirely to Moore's organ music at St Paul's Cathedral in London.

Born in London, Reuben Louis Goodstein (1912-1985) completed his secondary education at St Paul's School and in 1931 proceeded to Magdalene College, Cambridge, with a Major Open Scholarship to read mathematics. He graduated in 1933 having taken firsts in Parts I and II of the Mathematical Tripos. From 1933 to 1935 his research on transfinite numbers was supervised by Professor J. E. Littlewood. He took a MSc and left Cambridge in 1935 to take up an appointment as lecturer in pure and applied mathematics at Reading University, a position he held until late 1947. While undertaking a strenuous teaching load at Reading his research interests were developing and for this work he received a PhD from the University of London in 1946, which was supervised by the philosopher Ludwig Wittgenstein.

Landing at Te Whanganui a Tara in 1840, New Zealand Company settlers lost no time to construct the "England of the South" using familiar building materials of brick, stone, clay and mortar. Within months of settling at Pito-one (Petone), the newly arrived people not only experienced earthquakes, but also flooding of Te Awa kai Rangi (Hutt River). Consequently, the original plan to build the City of Britannia at Pito-one was transferred to Lambton Harbour at Pipitea and Te Aro. The construction of Wellington was severely disrupted by the first visitation occurring on 16 October 1848 when the Awatere fault ruptured releasing an earthquake of Mw 7.8. The earthquake sequence, lasting until October 1849, damaged nearly all masonry buildings in Wellington, including newly constructed Paremata Barracks. This event was soon followed by the 2nd visitation of 23 January 1855. This time it was a rupture of the Wairarapa fault and a huge 8.2 Mw earthquake lasting until 10 October 1855. Perceptions of buildings as "permanent" symbols of progress and English heritage were fundamentally challenged as a result of the earthquakes. Instead, the settlers looked to the survivors – small timber-framed buildings as markers of security and continued occupation. A small number of survivors will be explored in detail – Taylor-Stace Cottage, Porirua, and Homewood, Karori, both buildings of 1847 and both still in existence today. Also the ruins of Paremata Barracks as the only remnant of a masonry structure pre-dating 1848 in the Wellington region. There are also a few survivors of 1855 earthquake including Christ Church, Taita (1854) and St Joseph's Providence Porch, St Mary's College, Thorndon (1852). There are also the post-1855 timber-framed legacies of Old St Paul's Cathedral (1866), Government Buildings (1876) and St Peter's Church (1879). Improved knowledge about the historical evolution of perceptions of heritage in Wellington as a result of past earthquake visitations can help inform public education about heritage values, how to build today and strengthen existing buildings in readiness for future earthquake visitations.

THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.

Magister Artium (Development Studies) - MA(DVS)
This study reflects the vital role the church should play in the social transformation of society. It undoubtedly has the potential to be a strategic organisation for social change. However, in the past it has failed to reach that potential. The hope for the future is that the church will embrace that potential and become active in the process of social transformation. The Church of the Province of Southern Africa (CPSA) has been the researcher's spiritual home for her entire life. During this time, and particularly over the past five years, she has sought to find her place in the church's inflexible, bureaucratic and patriarchal structure. While this study was in the final stages of being written, the CPSA took the historic decision to ordain women to the priesthood. Her personal struggle had been vindicated. However, more importantly, the church's decision attests to that organisation's potential for creative change. Thus this study is dedicated to the members of the CPSA in the Diocese of Cape Town, in the hope that they will embrace the challenge, both as individuals and as a community to become active agents of social change. The field research was conducted during the period March 1989 to March 1990 by the researcher herself, who was a paid employee of the Diocese of Cape Town at the time. Both the promoter and co-promoter of this thesis supervised this research. The results were first published in August 1990 by the Diocese of Cape Town in a report entitled, Voices of the Church: An Anglican perspective on welfare and development in the Diocese of Cape Town. Permission to use the research material in this study has been granted by the Most Reverend Desmond Mpilo Tutu, and is acknowledged with thanks. There are many people who during that period enabled the research to take place because of their willingness, enthusiasm and interest: the Most Reverend Desmond Tutu; Bishop Edward the liaison Bishop; members of Chapter and Diocesan Council; the support committee; the 130 people in the parishes who so willingly shared of themselves and their opinions, and in many instances opened their homes; and the clergy of the diocese, who participated wholeheartedly in the process.

This dissertation explores humanism, the rediscovery of the culture of ancient Greece and Rome, in late fifteenth- and early sixteenth-century England. It does so with reference to texts, institutional settings, and networks both within and beyond England, and examines the activities of several seemingly minor figures who have been absent from recent scholarship on the topic: John Holt, William Lily, Richard Croke, Leonard Cox, and Thomas Lupset. These figures made distinctive and original contributions to the genres in which they operated, whether the grammatical manual, educational treatise, dialogue, or philosophical meditation. They are also noteworthy for their considerable influence, whether in England or further abroad. With regard to Croke and Cox, the integration of previously unknown sources from France and Germany and overlooked ones from eastern Europe reveals that England could be an exporter and not merely an importer of humanism. Taken together, these individuals demonstrate that English humanism was more sophisticated and complex than its frequent characterisation as 'Erasmian' would suggest. In addition, this dissertation analyses the influence of humanism on two school foundations: St Paul's School and Ipswich College. It re-evaluates the portrayal of John Colet as an anti-intellectual, and understands St Paul's as a deeply personal endeavour, reflecting his desire to do better for the next generation. It establishes the depth and significance of humanism in Cardinal Wolsey's foundation of Ipswich College, hitherto accorded less importance by historians than his Oxford college. The examination of the little-known materials he published on the eve of his fall in 1529, together with reports from staff on its progress, show that he regarded it as central to his ambitious vision for England and to the creation of his own reputation as a civic humanist. This research therefore revises our understanding of a neglected period, and engages with the vexed questions at the heart of the study of humanism: how contemporaries dealt with the tension between their faith and their enthusiasm for pagan culture, and regarded the rival attractions of scholarly leisure and active public service.

St Paul’s Cathedral Precinct in Early Modern Literature and Culture: Spatial Practices is a study of London’s cathedral, its immediate surroundings, and its everyday users in early modern literary and historical documents and images, with a special emphasis on the late sixteenth and early seventeenth centuries. Hentschell discusses representations of several of the seemingly discrete spaces of the precinct to reveal how these spaces overlap with and inform one another spatially. She argues that specific locations—including the Paul’s nave (also known as Paul’s Walk), Paul’s Cross pulpit, the bookshops of Paul’s Churchyard, the College of the Minor Canons, Paul’s School, the performance space for the Children of Paul’s, and the fabric of the cathedral itself—should be seen as mutually constitutive and in a dynamic, ever-evolving state. To support this argument, she attends closely to the varied uses of the precinct, including the embodied spatial practices of early modern Londoners and visitors, who moved through the precinct, paused to visit its sacred and secular spaces, and/or resided there. This includes the walkers in the nave, sermon-goers, those who shopped for books, the residents of the precinct, the choristers—who were also schoolboys and actors—and those who were devoted to church repairs and renovations. By attending to the interactions between place and people and to the multiple stories these interactions tell—Hentschell attempts to animate St Paul’s and deepen our understanding of the cathedral and precinct in the early modern period.

This chapter provides an overview of the buildings in the spaces exterior to the cathedral and their uses, with an emphasis on behaviour ‘out of place’, including vagrancy and violence. It focuses on the area of the north churchyard, in particular the bookshops and the College of Minor Canons, as revealed in the 1598 bishop’s visitation documents. Shopping for books is described, along with how it evolved to include browsing or loitering. The College of Minor Canons, built as a site for the clergy associated with the cathedral choir, operated much as did other London neighbourhoods. However, the permission of clerical marriage, the alteration of structures in the college, the practice of taking on lodgers, and the presence of women, transformed the meaning of the space. The individuals who lived there are considered, many of whom regularly transgressed social and religious norms and tore the fabric of community.

This chapter discusses John Milton's acquaintance with classical literature, which began early and continued throughout his lifetime. Between 1615 and 1620, Milton entered St. Paul's, which was founded by John Colet, a friend and disciple of Erasmus. St. Paul's was heavily influenced by Erasmus's humanist principles, which centred on a thorough and actively practical engagement with classical literature and civilization. Prior to his education in St. Paul's, Milton was home tutored, which centred on the elements of classical learning. From 1625, Milton continued his studies at Christ's College, Cambridge. During these periods of educational quest, Milton honed his knowledge of classical literature and languages. He mastered Greek and Latin, and acquainted himself with the works of Latin and Greek poets. Even at the onset of his blindness, Milton maintained his acquaintance with the classical literature; he taught his daughter Greek and Latin so she could read to him in those languages. His convictions were centrally grounded in the classics; for instance, his republicanism was grounded in Roman precedent. Milton worked in Latin, and his English poems were steeped in classical forms such as imagery, rhetoric, and allusions. Three of his major works were written in mainstream classical genres: twelve-book epic, pastoral, and Aristotelian tragedy. Milton's poetic language was saturated at the local level of vocabulary, syntax, and metaphorical resonance with Greek and Latin languages.

Laurence Jonathan Cohen (1923–2006), a Fellow of the British Academy, was one of two sons of Israel Cohen and Theresa Jacobs. His parents were orthodox Jews who were active in the World Zionist Movement. Although Cohen gradually became less strict in his observance, he remained committed to his Jewish origins both in his private and his public life. He was educated at St Paul's School in London, where he excelled at mathematics and classics. Cohen went up to Balliol College, Oxford, in 1939 planning to read Greats. He served as Chair of the British Academy's Philosophy Section from 1993 to 1996. For several years after his official retirement, Cohen served as placement officer for the philosophy faculty at the University of Oxford. He offered a compelling case, holding that both in the natural sciences and in the law, one should accept a proposition if its Baconian probability is sufficiently high rather than the Pascalian probability. Cohen's central and original contributions are to the philosophy of inductive reasoning.