Journal articles: 'Unitarian churches in Wales'

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Cooper Jr., James F. "Cuffee's “Relation”: A Faithful Slave Speaks through the Project for the Preservation of Congregational Church Records." New England Quarterly 86, no. 2 (June 2013): 293–310. http://dx.doi.org/10.1162/tneq_a_00279.

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The Project for the Preservation of Congregational Church Records collects, catalogs, preserves, digitizes, and transcribes documents that lie scattered in Congregational and Unitarian churches throughout the commonwealth. Cuffee's “Relation,” one slave's spiritual account conveyed in his own words and by his hand, is among the many extraordinary treasures the project seeks to safeguard.

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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”." Church History and Religious Culture 98, no. 2 (July 12, 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.

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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.

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Brady, Bernadette. "The Dual Alignments of the Solstitial Churches in North Wales." Journal of Skyscape Archaeology 3, no. 1 (August 9, 2017): 5–28. http://dx.doi.org/10.1558/jsa.30562.

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In the north of Wales, there are 105 churches that have stonework dated to the thirteenth century or earlier. Of these, only twelve are oriented to face the summer solstice sunrise. Additionally, all of these solstitial churches are located in the northern-most counties of Wales, near or around the valleys which flow beside the Snowdonia Mountains or to the east of the mountains. The twelve solstitial churches take their landscape into account and, thus, vary considerably in their azimuths in order to align to the actual sunrise of the summer solstice. In such terrain, one would expect a wide and diverse collection of western declinations, yet these twelve churches fall into three distinct regional bands of western declination. The twelve solstice churches have western declinations that align them either with the winter solstice sunset (this is the natural alignment) or with the period of early February or early November. With all the churches fitting into these declination patterns, this paper presents an argument for the origin of this apparent intentionality based on the history of the region. The Isle of Anglesey, in the Roman period, was one of Europe’s major Druidic centres of learning and their naked- eye astronomy skills are evident in artefacts such as the Coligny calendar. Based on this background, this paper suggests that the original fifth or sixth century churches, which were later rebuilt in stone, appropriated pre-existing sacred sites. Thus, today, these Welsh historical churches appear to have preserved, in their medieval walls, older non-Christian orientations.

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Rives, Nathan S. "“Is Not This a Paradox?” Public Morality and the Unitarian Defense of State-Supported Religion in Massachusetts, 1806–1833." New England Quarterly 86, no. 2 (June 2013): 232–65. http://dx.doi.org/10.1162/tneq_a_00277.

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The outcome of the legal and constitutional controversy leading to the fall of the state-supported religious establishment in Massachusetts followed a schism in the Congregationalist churches. In that controversy, Unitarians defended religious taxation as an expedient means to advance their desired ends of a public morality rooted in theological liberalism.

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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church." Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.

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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Yorkshire and East Lancashire. Their impetus lay both in the development and spread of what has been called a socialist culture in Britain in the final decades of the nineteenth century, and in the increased awareness of class attendant on this. Much of the enthusiasm for socialism was indivisible from the lifestyle and culture which surrounded it. This was a movement dedicated as much to what Chris Waters has described as ‘the politics of everyday life …. [and] of popular culture’ as to rigid economistic doctrine. This tendency has been described as ‘ethical socialism’, although a more common expression at the time was ‘the religion of socialism’.

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Higgins, Andrew. "Evangeline's Mission: Anti-Catholicism, Nativism, and Unitarianism in Longfellow's Evangeline." Religion and the Arts 13, no. 4 (2009): 547–68. http://dx.doi.org/10.1163/107992609x12524941450163.

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AbstractThough Evangeline has long been considered simply a love story, this article reads the poem as one deeply involved in both the theological and cultural struggles between the Catholic and Protestant churches in the antebellum period. The essay argues that Longfellow's poem about the Acadian Expulsion of 1755 imagines those Catholic refugees as successful immigrants to America. Further, the article argues that Longfellow's vision of Philadelphia at the end of the poem is that of an ideal, ecumenical Christian community, in which Catholicism is able to coexist with various Protestant churches. Thus the poem counters anti-Catholic nativist rhetoric that portrayed Catholics as fundamentally foreign and a threat to the Republic. However, the ecumenical nature of this vision is limited by the fact that Longfellow cannot imagine a fully-realized Catholic Church in the United States; his Catholic community lacks ecclesiastical hierarchy. As such, it reflects Longfellow's connection to the Unitarian Moralists, as group of Harvard Unitarians who sought to transform other denominations rather than to convert individuals to Unitarianism.

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Ballard, Paul. "Poverty and Change: The Churches’ response in South Wales,1966Œ2000." Expository Times 116, no. 2 (November 2004): 43–48. http://dx.doi.org/10.1177/001452460411600202.

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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.

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Snape, Michael. "The Christian Churches and the Great War : England, Scotland and Wales." Revue d'Histoire de l'Eglise de France 102, no. 1 (January 2016): 121–38. http://dx.doi.org/10.1484/j.rhef.5.111321.

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Bevir, Mark. "The Labour Church Movement, 1891–1902." Journal of British Studies 38, no. 2 (April 1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.

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Longley, David. "Orientation within Early Medieval Cemeteries: Some Data from North-West Wales." Antiquaries Journal 82 (September 2002): 309–21. http://dx.doi.org/10.1017/s0003581500073832.

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In volume 81 of the Antiquaries Journal, AH and Cunich presented new evidence in respect of the orientation of eleventh- and twelfth-century churches. The object of their research was to test whether the important churches of the early second millennium in England might have been aligned using a magnetic compass. Their data, meticulously collected, led them to conclude that only in a very small number of instances could the use of a magnetic compass have been possible and that solar observation was, in a significant number of instances, the determinant of orientation. More particularly, the rising of the sun above the horizon and possibly, though less frequently, the setting sun, provided the alignment. It was possible to show a close correlation with sunrise or sunset at patronal feast days, that is, the day on which the venerated saint was believed to have died, at Easter and on true east, determined by equinoctial sunrise.

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Eden, Bradford Lee. "A Review of “A Guide to the Churches and Chapels of Wales”." Journal of Religious & Theological Information 12, no. 1-2 (January 2013): 61–62. http://dx.doi.org/10.1080/10477845.2013.794651.

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Cáoimh, Pádraig Ó. "Review of Book: A Glimpse of Heaven: Catholic Churches of England and Wales." Downside Review 126, no. 443 (April 2008): 153–54. http://dx.doi.org/10.1177/001258060812644308.

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Philip McAleer, J. "Surviving Medieval Free-standing Bell Towers at Parish Churches in England and Wales." Journal of the British Archaeological Association 156, no. 1 (January 2003): 79–103. http://dx.doi.org/10.1179/jba.2003.156.1.79.

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Griffiths, Ralph A. "The Books and Bequests of a Fifteenth-Century Severnside Merchant." Welsh History Review / Cylchgrawn Hanes Cymru 30, no. 2 (December 1, 2020): 161–77. http://dx.doi.org/10.16922/.30.2.1.

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The surviving will of William Gefferey (1503), a successful haberdasher with roots in the lordship of Gower, casts rare light on the world of a well-travelled merchant who established himself in the Barnstaple area of north Devon and in the city of London, while remaining conscious of his south Wales heriage to his dying day. It reflects his social attitudes and charitable instincts, while his gifts of printed books to churches in Swansea and north Devon suggest a cultivated person. He is to be numbered among the Welsh diaspora that gathered momentum in post-conquest Wales.

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Morris, Philip. "Governing Body of the Church in Wales." Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 83–86. http://dx.doi.org/10.1017/s0956618x13000896.

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In his April Presidential Address the Archbishop focused on two issues: the Report of the Review Group chaired by Lord Harries and same-sex marriage. His concern with the Review is that ‘it is possible to get so bogged down or hung up on some of the details of the Provincial Review that there is a danger in dismissing all of it because one disagrees with some of the points it makes’. He regretted that churches with ordained clergy ‘have been tempted to assume that all ministry is vested in an omnicompetent professional minister’ and reminded his listeners that the basic sacrament of the Church was not ordination but baptism. His concern with the Marriage (Same Sex Couples) Bill was that clergy who would not conduct same-sex marriages needed protection, yet the Church itself needed to be allowed to conduct such marriages if it decided to do so in future. He felt that the Church ‘needed to have a discussion as to whether we want to continue having this special status in law as far as marriage is concerned’.

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Wellings, Martin. "‘The day of Compromise is past’: The Oxford Free Churches and ‘Passive Resistance’ to the 1902 Education Act." Studies in Church History 56 (May 15, 2020): 455–70. http://dx.doi.org/10.1017/stc.2019.25.

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Balfour's Education Act of 1902, abolishing directly elected school boards and making rate aid available to denominational schools, provoked a storm of opposition from the Free Churches in England and Wales. One response was to refuse to pay the portion of the rate designated for the support of denominational schools; this led to Free Church representatives appearing in court and facing distraint and even imprisonment for non-payment. This article offers a case study of ‘passive resistance’ in Oxford, where opposition to the act was co-ordinated by a Citizen's Education League and the Free Church Council. It sets out the case made by the Free Churches, explores the personnel and denominational identities of the resisters, and assesses the impact of the campaign between 1903 and the First World War.

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Jacob, W. M. "‘… This Congregation here Present …’: Seating in Parish Churches During the Long Eighteenth Century." Studies in Church History 42 (2006): 294–304. http://dx.doi.org/10.1017/s0424208400004022.

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Parish churches during the ‘long eighteenth century’ were meeting places for the whole community, elite and popular. Accommodating the hierarchically ordered and theologically aware society of England and Wales in church was not a simple matter. How might the elite and the popular, the squire and his relations, and his groom, and boot boy and the milk maid, and aspiring farmers and attorneys and their wives and sisters and cousins and aunts, along with day labourers and paupers, be included together as the body of Christ before God? People were sensitive about their social stratification.

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Watkin, Thomas Glyn. "Vestiges of Establishment." Ecclesiastical Law Journal 2, no. 7 (July 1990): 110–15. http://dx.doi.org/10.1017/s0956618x0000096x.

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A distinction which has been much discussed by those concerned with the laws governing churches, especially perhaps the Church of England and to a lesser extent the Church in Wales, is that between canon law and ecclesiastical law. At times, the terms appear to be used synonymously, whilst at others, there is a clear distinction. It is submitted that both views can be correct. However, they are correct only while certain conditions prevail.

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Randall, Kelvin. "Are Liberals Winning? A Longitudinal Study of Clergy Churchmanship." Journal of Empirical Theology 30, no. 2 (December 11, 2017): 148–63. http://dx.doi.org/10.1163/15709256-12341355.

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Abstract Surveys indicate a growing liberal consensus within British churches as well as in British society. Is this because each succeeding generation is more liberal than the previous one. Or is it that individuals as they grow older become more liberal? In a longitudinal study of churchmanship among Anglican clergy in England and Wales, the results indicate that individual clergy, male and female, older and younger, are becoming less Conservative and more Liberal.

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ap Siôn, Tania. "Creating a Place of Prayer for the ‘Other’: A Comparative Case Study in Wales Exploring the Effects of Re-shaping Congregational Space in an Anglican Cathedral." Journal of Empirical Theology 30, no. 2 (December 11, 2017): 218–35. http://dx.doi.org/10.1163/15709256-12341356.

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Abstract Provision of spaces for personal prayer and reflection has become a common phenomenon within historic churches and cathedrals in England and Wales, offering an example of devotional activity that operates largely outside that of traditional gathered congregations, but also in relationship with them. Over the past decade, the apSAFIP (the ap Siôn Analytic Framework for Intercessory Prayer) has been employed to examine the content of personal prayer requests left in various church-related locations, mapping similarities and differences in pray-ers’ concerns. Building on this research tradition, the present study examines whether changes to physical environment in an Anglican cathedral in Wales has an effect on the personal prayer activity occurring within it, with a particular focus on intercessory prayer requests.

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Wien, Ulrich A. "Flucht hinter den „Osmanischen Vorhang“. Glaubensflüchtlinge in Siebenbürgen." Journal of Early Modern Christianity 6, no. 1 (April 26, 2019): 19–41. http://dx.doi.org/10.1515/jemc-2019-2001.

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Abstract The article deals with several periods and phenomena of migration to Transylvania behind the “Ottoman curtain” and its impacts between the first half of the sixteenth to the midst of the eighteenth century. In the fifteenth and sixteenth century the mental, political and confessional diverted or inhomogeneous frame conditions preordained the region as an area which was open minded for heterogeneous thinking, experiments and individuals or groups. Especially the dominance of the Ottoman Empire in the Balkans enabled adopting the reformation without Habsburg renitancy as a laboratory for religious heterogeneity. First, we notice that the later Reformer of Braşov (Johannes Honterus) imported the German Reformation to Transylvania after the end of his political exile in several centres of Reformation. After an expulsion order by the Habsburg King Ferdinand I, the Wittenberg minded reformer Paulus Wiener from Ljubljana (Slovenia) settled in Sibiu and became in 1553 the first superintendent and fortified the reform. Italian deviant preachers travelled through the realm of Queen Isabella Jagiellonica and King/Prince János II Zsigmond Szápolyai. After expulsion from Poland because of antitrinitarian ideas, the court physician Giorgio Biandrata tried to establish an open-minded protestant country. Freedom of preaching the gospel without hierarchical control – perhaps the aim of a Unitarian established regional church in the Principality – opened the border for antitrinitarian thinkers who had flown from Heidelberg, Italy and other parts of Europe. In the seventeenth century – in the 30 years’ war – the Calvinist Gábor Bethlen founded an ambitious university Academy in Alba Iulia and offered resort to Calvinist professors of central Europe. At the same time (1622), the Diet of Transylvania provided refuge to Hutterites (handcrafters called Habaner) from Moravia to settle in Transylvania – interdicting mission. Their Anabaptist behaviour attracted 130 years later some of the “Transmigrants” who were expelled by the counterreformation minded Charles VI and Maria Theresia from Austrian, Styria and Carinthian underground Protestants. About 3000 persons were exact relocated to the “heretic corner” of the conquered province of Transylvania – the former Ottoman vassal – where the Habsburgs had to respect the Basic Constitutional Law (by the Diploma Leopoldinum) including religious freedom of 1595. The religiones receptae were Roman-catholic, Lutheran, Calvinist and Unitarian, but also the “tolerated” Rumanian-orthodox churches. There has to be some research to the question of Ottoman-Christian interplay, motives and strategies of the heteronomy of the estates and the problem whether the non-absolutistic governance and policy was an advantage.

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Petchey, Philip. "Legal Issues for Faith Schools in England and Wales." Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 174–90. http://dx.doi.org/10.1017/s0956618x08001178.

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Faith schools are controversial. There is nothing new about this. State funding for the schools of the established church was historically objectionable to those who dissented from that establishment. Funding for any religious school has always been objectionable to secularists, who have increased in number and influence as society has become increasingly secular. More recently, the Muslim, Hindu and other faiths of the ethnic minorities of England and Wales have begun to utilise provisions that came into being with the Christian churches in mind. This had led to objections from those who are critical of the multicultural approach which has evolved since the Second World War as a response to extensive immigration from the New Commonwealth. This paper examines whether any of the political criticism of faith schools might give rise to legal challenges, now that rights under the European Convention on Human Rights are directly enforceable. In order fully to appreciate the legal arguments, it is necessary to have some understanding of the background. Accordingly, this paper begins by summarising the history of the matter before outlining the current position. An examination of the main criticisms of faith schools follows, and the paper concludes with consideration of a variety of legal arguments.

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Llewellyn, Nigel. "Honour in Life, Death and in the Memory: Funeral Monuments in Early Modern England." Transactions of the Royal Historical Society 6 (December 1996): 179–200. http://dx.doi.org/10.2307/3679235.

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In the parish churches and cathedrals of England and Wales stand many thousands of early modern funeral monuments. Typically, these are elaborate structures of carved stone, often painted and decorated in bright colours and trimmed with gilding. Their complex programmes of inscribed text, allegorical figures, heraldic emblazons and sculpted effigies are set within architectural frameworks. With a few exceptions, such as the famous memorials to Queen Elizabeth, William Shakespeare or John Donne, these monuments are relatively little studied and little known. However, they were extremely costly to their patrons and prominently displayed in churches in purpose-built family chapels or against the wall of the sanctuary. Contemporary comment reveals that they were accorded high status by both specialist commentators, such as antiquaries and heralds, and by the patrons who invested in them so heavily. All-in-all, they represent what was the most important kind of church art made in the post-Reformation England, a period when there was a great deal of general uncertainty about the status of visual experience and particular worries about the legitimacy of religious imagery.

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Foster, Neil. "The Bathurst Diocese Decision in Australia and its Implications for the Civil Liability of Churches." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 14–34. http://dx.doi.org/10.1017/s0956618x1600106x.

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In the New South Wales Supreme Court decision of Anglican Development Fund Diocese of Bathurst v Palmer in December 2015, a single judge of the court held that a large amount of money which had been lent to institutions in the Anglican Diocese of Bathurst, and guaranteed by a letter of comfort issued by the then bishop of the diocese, had to be repaid by the bishop-in-council, including (should it be necessary) levying the necessary funds from the parishes. The lengthy judgment contains a number of interesting comments on the legal personality of church entities and may have long-term implications (and not merely in Australia) for unincorporated, mainstream denominations and their contractual and tortious liability to meet orders for payment of damages. The article discusses the decision and some of those implications.

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Morus, Iwan Rhys. "Out on the fringe: Wales and the history of science." British Journal for the History of Science 54, no. 1 (March 2021): 87–97. http://dx.doi.org/10.1017/s0007087420000655.

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Imagine a scene sometime in the 1750s in the depths of west Wales. This was wild country. Even a century later, George Borrow called it a ‘mountainous wilderness … a waste of russet-coloured hills, with here and there a black craggy summit’. Through this desolation rides the Reverend William Williams. As he rode, he read – and the book in his saddlebags on this occasion was William Derham's Astro-Theology, first published some twenty years earlier. Williams was a leading figure in the Methodist revolution that had been sweeping through Wales for the past two decades. Disenchanted with an Anglican Church that seemed increasingly disconnected – culturally and linguistically – from their everyday lives, and attracted by powerful and charismatic preachers like Williams himself, men and women across Wales turned to Methodism. They organized themselves into local groups worshipping in meeting houses rather than in their parish churches. Leaders like Williams usually had a number of such groups under their care, and spent much of their time on horseback, travelling between widely scattered communities to minister to their congregations. That Williams read in the saddle is well known. As shall become clear, he had certainly read Derham's book as well. It is not too much of an imaginative leap, therefore, to picture him reading about God's design of the cosmos as he rode through the Welsh hills – and it is a good image with which to begin a discussion about Wales, science and European peripheries.

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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.

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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.

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Rakitin, Pavel. "R.W. Emerson's Views on the Nature of Historical Knowledge." Philosophy. Journal of the Higher School of Economics IV, no. 4 (December 30, 2020): 79–112. http://dx.doi.org/10.17323/2587-8719-2020-4-79-112.

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In his moral philosophy of transcendentalism the American essayist, lecturer and poet R.W. Emerson (1803–1882) reflected the quest of a whole generation of American intellectuals for a new spirituality in the first half of the 19th century. Rooted in the heritage of Protestant faith and culture, like many of his ancestors for two centuries, Emerson received spiritual training and education and began his ministry as a pastor of one of the oldest parishes in Boston. However, later, in the course of spiritual and philosophical inquiries, he changed both his worldview and the nature of his creative activity. Emerson evolved from being a pastor for a local community to a popular lecturer to mass audiences across America's cities and states. Considering this change, the paper traces the genesis of R.W. Emerson's historical epistemology as it developed from his early writings (sermons and notebooks, including correspondence) towards his lectures and essays. We start by discussing the interest of Nietzsche in historical ideas of Emerson, identify the points at which their concepts diverge in their attitude towards doctrines of Christianity. We immerse Emerson's perceptions of history in the context of covenant theology, the meaning of Lord's Supper and the nature of Christ as expressed in the opinions of the ministers of Congregational and Unitarian Churches in Massachusetts. Special attention is paid to Emerson's concept of history denying Gospel events as the centre of the world's history and implying a possibility for an authentic and credible reenactment of historical events within the subjective experience of an individual. The analysis involves the essay History, Sermons No.5 and No.162, the Lectures on the Gospels and on the Philosophy of History.

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Francis, Leslie, Mandy Robbins, and Emyr Williams. "Believing and Implicit Religion beyond the Churches: Religion, Superstition, Luck and Fear among 13?15 year-old Girls in Wales." Implicit Religion 9, no. 1 (April 2006): 74–89. http://dx.doi.org/10.1558/imre.2006.9.1.74.

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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.

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Lannon, David. "Christopher Martin, A Glimpse of Heaven—Catholic Churches of England and Wales, Catholic Bishops’ Conference of England and Wales and English Heritage, 2006, ISBN: 1 85074 970 1, pp. 224." Recusant History 28, no. 4 (October 2007): 604–5. http://dx.doi.org/10.1017/s0034193200011730.

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Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (January 1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.

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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the Welsh Church Act 1914, an Act which is something of a constitutional curiosity: as there is not a separate Welsh legal system, it is very rare for legislation to distinguish between English and Welsh territory, as that Act does.

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Brandon-Jones, John. "The Unitarian Heritage. An Architectural Survey of Chapels and Churches in the Unitarian Tradition in the British Isles. By Graham and Judy Hague and H. J. McLachlan. 26 × 19.5 cm. Pp. 157, ills. S.I.: s.n., n.d. (Available from Revd P. B. Godfrey, 41 Bradford Drive, Ewell, Epsom, Surrey.) ISBN 0-9511081-0-7. £10.00." Antiquaries Journal 67, no. 1 (March 1987): 208–9. http://dx.doi.org/10.1017/s0003581500027037.

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Zawadzka, Anna. "„Zabić Indianina w dziecku”. O kulturowym ludobójstwie w Kanadzie i sprawiedliwości tranzycyjnej z Kate Korycki rozmawia Anna Zawadzka [“Kill the Indian in the Child.” On cultural genocide and transitional justice in Canada. Kate Korycki in an interview by Anna Zawadzka]." Studia Litteraria et Historica, no. 5 (December 28, 2016): 1–15. http://dx.doi.org/10.11649/slh.2016.006.

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“Kill the Indian in the Child.” On cultural genocide and transitional justice in Canada. Kate Korycki in an interview by Anna ZawadzkaThis is an interview with Kate Korycki on the reparations for the native population in Canada for what the Canadian government defined as “cultural genocide.” Kate Korycki was born in Warsaw and has lived in Toronto for 25 years. Until 2006 she worked for the Canadian Government in a ministry delivering federal social programs, like unemployment insurance and pensions. Her last job involved the implementation of the Common Experience Payment. This was the largest government program to offer reparations for the wrongs suffered by the indigenous population in Canada in residential schools, which were run for 150 years by the Catholic and Unitarian Churches. The schools have recently been characterized as sites of cultural genocide.Kate Korycki is completing her doctorate in political science at the University of Toronto. She holds an MA in Political Science from McGill University. Her broad research agenda concerns the politics of identity, belonging, and conflict. In her doctoral work she is concentrating on the politics of identity in time of transition. „Zabić Indianina w dziecku”. O kulturowym ludobójstwie w Kanadzie i sprawiedliwości tranzycyjnej z Kate Korycki rozmawia Anna ZawadzkaAnna Zawadzka przeprowadza wywiad z Kate Korycki na temat odszkodowań przyznanychrdzennym mieszkańcom w Kanadzie za to, co rząd kanadyjski określił mianem „kulturowego ludobójstwa”. Kate Korycki urodziła się w Warszawie i mieszka w Toronto od 25 lat. Do 2006 roku pracowała dla rządu kanadyjskiego, w ministerstwie spraw społecznych, takich jak bezrobocie czy emerytury. Jej ostatnia funkcja polegała na wdrożeniu „Zadośćuczynienia Wspólnego Doświadczania” (Common Experience Payment). Ten program był najszerszym gestem władz federalnych w postaci rządowych reparacji za krzywdy wyrządzone w szkołach rezydencyjnych wobec rdzennych mieszkańców w Kanadzie. Szkoły te były prowadzone przez 150 lat przez Kościół katolicki i unitariański. To właśnie działalność tych szkół została określona mianem kulturowego ludobójstwa.Kate Korycki pisze doktorat z nauk politycznych na Uniwersytecie w Toronto, po magisterium na Uniwersytecie Mcgill. Jej zainteresowania skupiają się na polityce tożsamości, przynależności i konflikcie.

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Curthoys, Patricia. "‘“problem” children of this community’: Christ Church St Laurence and the Children’s Court, Sydney, 1936-41." Sydney Journal 4, no. 1 (October 21, 2013): 86–98. http://dx.doi.org/10.5130/sj.v4i1.2788.

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This article seeks to explore the experiences of those boys who, in late 1930s/ early 1940s Sydney, were considered, by the courts and the churches, amongst others, to be 'the "problem" children of this community'. The sources for this exploration are the records of the Metropolitan Children's Court, Surry Hills and the Christ Church St Laurence Boys' Welfare Bureau. Children's courts were established in New South Wales in 1905. From 1934 onwards all metropolitan cases were heard at Surry Hills. The Boys' Welfare Bureau was established in April 1936 by Christ Church St Laurence, an Anglican church situated near Central Railway Station, Sydney. The records of the Bureau and the Court provide insights into the ways in which both religion and the law attempted to shape the lived experience of these boys, in inner city Sydney, within the context of current ideas about juvenile delinquency and its treatment.

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Pryce, Huw. "HARRY LONGUEVILLE JONES, FSA, MEDIEVAL PARIS AND THE HERITAGE MEASURES OF THE JULY MONARCHY." Antiquaries Journal 96 (July 25, 2016): 391–414. http://dx.doi.org/10.1017/s000358151600024x.

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This paper explores the hitherto overlooked influence of France on the archaeological interests and approach of Harry Longueville Jones (1806–70), whose best-known contributions to archaeology centred on Wales. Focusing mainly on the period down to his co-founding ofArchaeologia Cambrensis(1846) and the Cambrian Archaeological Association (1847), it analyses Jones’s engagement with both archaeological monuments and heritage measures in France. The discussion assesses the significance of his recording of medieval churches in and around Paris while resident in the city 1835–42, including an unpublished report that he submitted to the Minister of Public Instruction in 1840. Attention is also given to his role as one of the corresponding members for England of the French government’s Comité historique des arts et monuments. Lastly, Jones is placed in the context of other British responses to the institutions established by the July Monarchy to study and safeguard historic monuments in France.

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Trevett, Christine. "‘I Have Heard from Some Teachers’: the Second-Century Struggle for Forgiveness and Reconciliation." Studies in Church History 40 (2004): 5–28. http://dx.doi.org/10.1017/s0424208400002734.

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In the close-knit valleys communities of South Wales where I was brought up, some fingers are still pointed at ‘the scab’, the miner who, for whatever reason, did not show solidarity in the strike of 1984-5, cement the definition between ‘them’ and ‘us’. In trouble-torn Palestine of the twenty-first century, or among the paramilitary groups of Northern Ireland today, suspected informers are summarily assassinated. In South Africa, the Truth and Reconciliation Committee continues its work in the post-apartheid era. In second-century Rome and elsewhere, the ‘brothers’ and ‘sisters’ who made up the fictive kinship groups – the churches – in the growing but illicit cult of the Christians were conscious both of their own vulnerability to outside opinion and of their failures in relation to their co-religionists. The questions which they asked, too, were questions about reconciliation and/or (spiritual) death.

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Butler, Lawrence. "The Collegiate Churches of England and Wales. By Paul Jeffery. 240mm. Pp 480, ills. London: Robert Hale, 2004. ISBN 0709074123. £60 (hdbk)." Antiquaries Journal 86 (September 2006): 439. http://dx.doi.org/10.1017/s0003581500000536.

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Orme, Nicholas. "Church and Chaple in Medieval England." Transactions of the Royal Historical Society 6 (December 1996): 75–102. http://dx.doi.org/10.2307/3679230.

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In Emlyn Williams's play,The Corn is Green(1938), an Englishwoman arriving in Wales is asked an important question: ‘Are you Church or Chapel?’ Since the seventeenth century, when non-Anglican places of worship made their appearance, this question has indeed been important, sometimes momentous. ‘Church’ has had one kind of resonance in religion, politics and society; ‘chapel’ has had another. Even in unreligious households, people may still opt for ‘church’ when the bread is cut (the rounded end) or ‘chapel’ (the oblong part). The distinction is far older than the seventeenth century, however, by at least five hundred years. There were thousands of chapels in medieval England, besides the parish churches, when religion is often thought of as uniformly church-based. Although these chapels differed in some ways from those of Protestant nonconformity, notably in worship, they also foreshadowed them. Locations, architecture, social support and even religious diversity are often comparable between the two eras. Arguably, the creation of chapels by non-Anglicans after the Reformation marked a return to ancient national habits.

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Tenbus, Eric G. "Defending the Faith through Education: The Catholic Case for Parental and Civil Rights in Victorian Britain." History of Education Quarterly 48, no. 3 (August 2008): 432–51. http://dx.doi.org/10.1111/j.1748-5959.2008.00158.x.

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The struggle to provide primary education for the Catholic poor in England and Wales dominated the agenda of English Catholic leaders in the last half of the nineteenth century. This effort occurred within the larger framework of a national educational revolution that slowly pushed the government into providing public education for the first time. Although state education grants at the elementary level began in 1833, lingering problems forced the government to establish a new era of educational provision with the controversial Education Act of 1870. This act created a dual education system consisting of the long-standing denominational schools operated by the different churches and new rate-supported board schools, operated by local school boards, providing no religious instruction or nondenominational religious instruction. In the closing years of the nineteenth century, the dual system grew intolerable for Catholics because local rates (property taxes) only supported the board schools and gave them almost unlimited funding while Catholic schools struggled to make ends meet on school pence and shrinking state grants, which Catholics had only had access to beginning in 1847.

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CAMERON, ANNE. "THE ESTABLISHMENT OF CIVIL REGISTRATION IN SCOTLAND." Historical Journal 50, no. 2 (May 9, 2007): 377–95. http://dx.doi.org/10.1017/s0018246x07006115.

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An act for registering births, deaths, and marriages was passed for England and Wales in 1836. Scotland, despite evident support for the principle of civil registration there, did not obtain equivalent legislation until 1854 – a paradox that has yet to be fully explained. Eight unsuccessful bills preceded the Scottish act, and this article explores the reasons for their failure. Although the Scottish churches and municipal authorities broadly favoured vital registration, their objections to particular clauses concerning the nomination and payment of registrars, the imposition of fees for registration and penalties for non-registration, and the provision of new administrative facilities repeatedly impeded the bills' progress through parliament. More importantly, four of the bills were linked to measures for reforming the marriage law, which were so offensive to Scottish sensibilities that the registration bills were damned by association. Only by altering these contentious clauses and eschewing any interference with the law of marriage did Lord Elcho's bill of 1854 succeed. The lengthy gestational period preceding the Scottish legislation did, however, result in the compulsory registration of births and deaths, unlike in England, and secured a greater breadth of detail in the Scottish registers.

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Francis, Leslie J., David W. Lankshear, Mandy Robbins, Andrew Village, and Tania ap Siôn. "Defining and Measuring the Contribution of Anglican Secondary Schools to Students’ Religious, Personal and Social Values." Journal of Empirical Theology 27, no. 1 (June 6, 2014): 57–84. http://dx.doi.org/10.1163/15709256-12341294.

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The involvement of the Christian Churches within a state-maintained system of schools, as in the case of England and Wales, raises interesting and important questions regarding the concept of religion employed in this context and regarding defining and measuring the influence exerted by schools with a religious character on the students who attend such schools. Since the foundation of the National Society in 1811, Anglican schools have provided a significant contribution to the state-maintained sector of education in England and Wales and by the end of the twentieth century were providing about 25% of primary school places and nearly 5% of secondary school places. From the early 1970s, Francis and his colleagues have offered a series of studies profiling the attitudes and values of students attending Anglican schools as a way of defining and measuring the influence exerted by schools with a religious character. The present study extends previous research in three ways. It offers a comparative study by examining the responses of 1,097 year-nine and year-ten students from 4 Anglican schools with 20,348 students from 93 schools without a religious foundation. It examines a range of religious, social and personal values. It employs multilevel linear models to identify the contribution made by Anglican schools after taking into account differences within the students themselves. Of the 11 dependent variables tested, only one, self-esteem, showed any significant difference between Anglican schools and schools without a religious foundation. Students attending Anglican schools recorded a significantly lower level of self-esteem. On the other hand, there were no significant school effects identified in terms of rejection of drug use, endorsing illegal behaviours, racism, attitude toward school, conservative Christian belief or views on sexual morality (abortion, contraception, divorce, homosexuality, and sex outside marriage).

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Wilcox, Carolyn. "Kay, W.K. & Francis, L.J. (1996). Drift from the churches: Attitude toward Christianity during childhood and adolescence. Cardiff: University of Wales Press. ISBN 0 7083 1330 2." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 306–7. http://dx.doi.org/10.1163/1570-0623-90000025.

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Reid, Carol. "Will the 'Shire' ever be the same again? Schooling Responses to the Cronulla Beach Riot." Cosmopolitan Civil Societies: An Interdisciplinary Journal 2, no. 1 (March 30, 2010): 47–62. http://dx.doi.org/10.5130/ccs.v2i1.1411.

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In the aftermath of the Cronulla riots, schools were faced with the fallout of social conflict, including having to deal with widespread fear and confusion both in their local communities and among students. This was especially the case for schools in the Sutherland Shire and in the local government area (LGA) of Bankstown. Apart from the presence of many young people in the initial riot and the revenge raids, some schools, like churches, had been the target of attacks (Leys and Box, 2005: 1; Daily Telegraph, 2005: 5). Schools were also targeted as places to battle the consequences of cultural division: the then Prime Minister John Howard, in his Australia Day speech just over a month after the riots, complained that the teaching of Australian history in schools needed reform to properly foster the core values that would bind a nation together (Sydney Morning Herald, 2006). At all levels of government, a raft of programs designed to ease local tensions were introduced, many of which focused on young people or on schools (see Board of Studies New South Wales, 2007; Surf Life Saving NSW, 2006). This article outlines the contexts for understanding the role of schools: both in terms of the spatial dynamics of the ‘Shire’ and in terms of the changing nature of educational policy. It then focuses on a National Values Education Project (NVEP) involving five schools in south and south-western Sydney as a direct response to the Cronulla riot. It suggests that these contexts produce both a degree of cultural heterogeneity in young people’s social lives and a degree of segregation amongst young people in schooling which delimits ‘what is possible’ in terms of schooling responses to the Cronulla riot.

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Ashbee, Andrew, and Watkins Shaw. "The Succession of Organists of the Chapel Royal and the Cathedrals of England and Wales from c. 1538, Also of the Organists of the Collegiate Churches of Westminster and Windsor, Certain Academic Choral Foundations, and the Cathedrals of Armagh and Dublin." Notes 49, no. 3 (March 1993): 980. http://dx.doi.org/10.2307/898937.

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McLeod, Hugh. "Varieties of Victorian BeliefEstablished Church, Sectarian People: Itinerancy and the Transformation of English Dissent, 1780-1830. Deryck W. LovergroveA Social History of the Nonconformist Ministry in England and Wales, 1800-1930. Kenneth D. BrownPolitics and the Churches in Great Britain, 1869-1921. G. I. T MachinThe Women's Movement in the Church of England, 1850-1930. Brian HeeneyScience and Religion: Baden Powell and the Anglican Debate, 1800-1860. Pietro CorsiEnergy and Entropy: Science and Culture in Victorian Britian. Patrick BrantlingerThe Age of Atonement: The Influence of Evangelicialism on Social and Economic Thought, 1795-1865. Boyd HiltonEvangelicalism in Modern Britain: A History from the 1760s to the 1980s.D. W. Bebbington." Journal of Modern History 64, no. 2 (June 1992): 321–37. http://dx.doi.org/10.1086/244482.

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Brady, Bernadette. "Supplementary Data for The Dual Alignments of the Solstitial Churches in North Wales." Journal of Skyscape Archaeology 3, no. 1 (August 9, 2017). http://dx.doi.org/10.1558/jsa.34233.

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Griffiths, Ralph A. "https://www.ingentaconnect.com/content/uwp/whis/2020/00000030/00000002/art00001." Welsh History Review / Cylchgrawn Hanes Cymru 30, no. 2 (December 1, 2020). http://dx.doi.org/10.16922/whr.30.2.1.

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The surviving will of William Gefferey (1503), a successful haberdasher with roots in the lordship of Gower, casts rare light on the world of a well-travelled merchant who established himself in the Barnstaple area of north Devon and in the city of London, while remaining conscious of his south Wales heriage to his dying day. It reflects his social attitudes and charitable instincts, while his gifts of printed books to churches in Swansea and north Devon suggest a cultivated person. He is to be numbered among the Welsh diaspora that gathered momentum in post-conquest Wales.

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Francis, Leslie, Mandy Robbins, and Emyr Williams. "Believing and Implicit Religion beyond the Churches: Religion, Superstition, Luck and Fear among 13-15 Year-old Girls in Wales." Implicit Religion 9, no. 1 (March 31, 2007). http://dx.doi.org/10.1558/imre2006.v9i1.74.

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WILLIAMSON, PHILIP, and NATALIE MEARS. "JAMES I AND GUNPOWDER TREASON DAY." Historical Journal, November 4, 2020, 1–26. http://dx.doi.org/10.1017/s0018246x20000497.

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Abstract The assumed source of the annual early modern English commemoration of Gunpowder treason day on 5 November – and its modern legacy, ‘Guy Fawkes day’ or ‘Bonfire night’ – has been an act of parliament in 1606. This article reveals the existence of earlier orders, explains how these orders alter understandings of the origin and initial purposes of the anniversary, and provides edited transcriptions of their texts. The first order revises the accepted date for the earliest publication of the special church services used for the occasion. The second order establishes that the anniversary thanksgiving was initiated not by parliament, but by King James I; it also shows that, in a striking innovation, he issued instructions for regular mid-week commemorations throughout England and Wales, expecting the bishops to change the Church of England's preaching practices. The annual thanksgivings were not just English, but ordered also in Scotland and observed in Protestant churches in Ireland. The motives for these religious thanksgivings are placed in a Stuart dynastic context, with Scottish antecedents and a British scope, rather than in the English ‘national’ setting assigned to the anniversary by English preachers and writers and by recent historians. The parliamentary act is best explained as an outcome of tensions between the king and the House of Commons.

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Journal articles on the topic 'Unitarian churches in Wales'

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