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1
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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O’Ferrall, Fergus. "The Church of Ireland: a critical bibliography, 1536–1992 PartV: 1800–1870." Irish Historical Studies 28, no. 112 (November 1993): 369–76. http://dx.doi.org/10.1017/s0021121400011329.
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The ‘United Church of England and Ireland’, established by the Act of Union ‘for ever’ as ‘an essential and fundamental part of the Union’, survived less than seventy years. N. D. Emerson, in his 1933 essay on the church in this period, presented the history of the church in the first half of the nineteenth century as ‘the history of many separate interests and movements’; he suggested a thesis of fundamental importance in the historiography of the Church of Ireland: Beneath the externals of a worldly Establishment, and behind the pomp of a Protestant ascendancy, was the real Church of Ireland, possessed of a pure and reformed faith more consciously grasped as the century advanced and labouring to present its message in the face of apathy and discouragement, as well as of more active and hostile opposition.Recent historical work has begun to trace the ‘many separate interests and movements’ and to explore in detail both the ‘worldly Establishment’ and the increasingly predominant evangelical influence of the Church of Ireland during the post-union period. The main topics investigated have been the structure of the church, the political relationships of the church, the evangelical movement, the mentalities of various social groups (drawing upon literary sources), and local or regional studies. The numerous gaps in the research and in our knowledge which exist seem now all the starker given the high quality of so many recent studies concerning the Church of Ireland in this period.
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Cole, Suzanne. "‘Popery, Palestrina, and Plain-tune’: the Oxford Movement, the Reformation and the Anglican Choral Revival." Bulletin of the John Rylands Library 90, no. 1 (March 2014): 345–68. http://dx.doi.org/10.7227/bjrl.90.1.16.
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Following an extended period of neglect, the early 1840s saw a dramatic revival of interest in English church music and its history, which coincided with the period of heightened religious sensitivity between the publication of Newman‘s Tract 90 in early 1841 and his conversion to Roman Catholicism in October 1845. This article examines the activities and writings of three men who made important contributions to the reformation of the music of the English church that took place at this time: Rev. Frederick Oakeley; Rev. John Jebb and the painter William Dyce. It pays particular attention to the relationship between their beliefs about and attitudes towards the English Reformation and their musical activities, and argues that such important works as Jebb‘s monumental Choral Service of the United Church of England and Ireland (1843) are best understood in the context of the religious and ecclesiological debates that were raging at that time.
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Key, Newton. "The “Boast of Antiquity”: Pulpit Politics Across the Atlantic Archipelago during the Revolution of 1688." Church History 83, no. 3 (July 31, 2014): 618–49. http://dx.doi.org/10.1017/s0009640714000584.
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John Locke and many others noted the vibrant political commentary emanating from the pulpit during the Glorious Revolution. Preachers from the full confessional spectrum in England, and especially in Scotland, Ireland, and the colonies, used occasional or state sermons to explain contemporary upheavals from the perspective of God's law, Natural law, and Civil law. Most surprising is the latter, clerical reference to civil history and ancient origins, which preachers used to answer contemporary questions of conquest and allegiance. Clergy revisited the origins and constitutional roots of the Britons, Anglo-Saxons, Scots, and Irish, and deployed histories of legendary kings and imaginary conquests to explain and justify the revolutionary events of 1688–1692. Sermons of this revolutionary era focused as much on civil as on sacred history, and sought their true origins in antiquity and the mists of myth. Episcopalian preachers, whether Church of Ireland, Scottish Episcopalian, or Church of England, seem to have been especially inspired by thanksgiving or fast days memorialized in the liturgical calendar to ponder the meaning of a deep historical narrative. Scots, Irish, and Massachusetts clergy claimed their respective immemorialism, as much as the English did theirs. But, as they re-stated competing Britannic constitutions and origin myths explicitly, they exposed imperial rifts and contradictions within the seemingly united claim of antiquity. By the beginning of the next reign and century, state sermons depended more upon reason and less upon a historicized mythic antiquity.
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Van Caenegem, R. C. "The European Nation State: A Great Survivor." European Review 21, no. 1 (January 31, 2013): 28–40. http://dx.doi.org/10.1017/s106279871200018x.
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Today Europe consists of a great number of nation states – some large like Germany, some small like Latvia – where nationhood coincides with statehood. This situation is the result of political upheavals, such as the Italian resorgimento and the waning of the Ottoman Empire in the nineteenth century, and the dismemberment of the Austro-Hungarian Empire and the collapse of the Soviet Union and Communist Yugoslavia in the twentieth century. The process is still going on and the United Kingdom may one day be divided into three nation states, England, Scotland and Ireland. The author explores the origins of the modern state after Europe had passed through the tribal and feudal phases (fifth–twelfth centuries) and the role of the Church in the success of the late medieval monarchies, while making clear that the Church also thwarted their ambition to achieve full sovereignty. The author finally wonders what encouraged the European peoples to achieve independence and national statehood.
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Steinberg, Burkhard. "The Royal Peculiars of the Deaneries of Jersey and Guernsey." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 407–13. http://dx.doi.org/10.1017/s0956618x12000385.
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Royal Peculiars are an oddity of the Church of England. Churches and chapels that would normally come under the jurisdiction of the local bishop are in fact ‘peculiar’ when they have an ordinary who is not the local bishop but someone appointed by the Crown – and in some cases the Queen herself. In the Channel Islands, the whole deaneries of Jersey and Guernsey rather than individual churches claim to be Royal Peculiars. Whether this claim is valid is not easy to determine. While together with the Isle of Man, but excluding Ireland, they form part of the British Islands, they are not part of the United Kingdom. The United Kingdom government is responsible for the defence and international relations of the Channel Islands, but the Crown is ultimately responsible for their good government, and Acts of the British Parliament do not apply to the Channel Islands.
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Ellis, John S. "Reconciling the Celt: British National Identity, Empire, and the 1911 Investiture of the Prince of Wales." Journal of British Studies 37, no. 4 (October 1998): 391–418. http://dx.doi.org/10.1086/386173.
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With the notable exception of Scotland, Queen Victoria was never very enthusiastic about her kingdoms of the “Celtic fringe.” During the sixty-four years of her reign, Victoria spent a healthy seven years in Scotland, a mere seven weeks in Ireland, and a paltry seven nights in Wales. Although there was little overt hostility, the nonconformist Welsh often felt neglected by the monarch and embittered by the queen's position as the head of the Church of England. Her Irish visits, however, were subject to more open opposition by stalwart republicans. Her visit to Dublin in 1900 was accompanied by embarrassing incidents and coercive measures to ensure the pleasant reception and safety of the monarch.The reign of King Edward VII was notable for its warmer attitude toward Wales and Ireland, but this transformation in the relationship between the monarchy and the nations of the “Celtic fringe” reached its most clear expression with the 1911 investiture of the Prince of Wales during the reign of his son, King George V. The press considered the ceremony to be more important than any other royal visit to the Celtic nations and publicized it widely in the United Kingdom and British Empire. The organizers of the event erected telegraph offices at the site of the ceremony, and the railways established special express trains running from Caernarfon to London that were equipped with darkrooms in order to send stories and photographs of the event directly to the newspapers of Fleet Street.
8
Griffin, Patrick. "Defining the Limits of Britishness: The “New” British History and the Meaning of the Revolution Settlement in Ireland for Ulster's Presbyterians." Journal of British Studies 39, no. 3 (July 2000): 263–87. http://dx.doi.org/10.1086/386220.
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Irish historian A. T. Q. Stewart has aptly described the world inhabited by eighteenth-century Ulster Scots as one of “hidden” significance. Compared to the rise of the Ascendancy and the repression of Catholics under the penal code, the story of Ulster's Presbyterians figures as interesting, albeit less significant, marginalia. While a few studies detail the handicaps the group suffered in the years after the Williamite Settlement, their eighteenth-century experience has mainly attracted church historians interested in theological disputes, social historians charting the rise of the linen industry, and students of the '98 Rebellion exploring the ways in which a latent Presbyterian radicalism contributed to the formation of the United Irish movement. Explaining who the Ulster Scots were or how they defined themselves has not attracted much scholarly attention, an unsurprising failure given that historians have designated the eighteenth century in Ireland as the period of “penal era and golden age.”This article argues that a new, more fully integrated approach to the study of Ireland and Britain offers possibilities for recovering the history of the Ulster Scots. Nearly twenty-five years after J. G. A. Pocock issued his “plea” for a “new British history” that would incorporate the experiences of England, Scotland, Wales, and Ireland within a single narrative by exploring the ways in which each “interacted so as to modify the condition of one another's existence,” scholars have finally responded. The new British history, with its focus on the development of a British state system, seeks to explore, according to a chief proponent, John Morrill, the ways in which “the political and constitutional relationship between the communities of the two islands were transformed” and the processes through which they gained “a new sense of their own identities as national communities.”
9
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.
10
Williamson, P. "England, Ireland, Scotland, Wales: The Christian Church, 1900-2000." English Historical Review CXXV, no. 515 (July 26, 2010): 1048–50. http://dx.doi.org/10.1093/ehr/ceq188.
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Brown, Stewart J. "Dissolving the ‘Sacred Union’? The Disestablishment of the Church in Ireland." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 145–60. http://dx.doi.org/10.7227/bjrl.97.1.10.
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In 1869, Parliament disestablished the Church of Ireland, dissolving what Benjamin Disraeli called the ‘sacred union’ of church and state in Ireland. Disestablishment involved fundamental issues – the identity and purpose of the established church, the religious nature of the state, the morality of state appropriation of church property for secular uses, and the union of Ireland and Britain – and debate was carried on at a high intellectual level. With disestablishment, the Church of Ireland lost much of its property, but it recovered, now as an independent Episcopal church with a renewed mission. The idea of the United Kingdom as a semi-confessional Protestant state, however, was dealt a serious blow.
12
Lester, D., CH Cantor, and AA Leenaars. "Suicide in the United Kingdom and Ireland." European Psychiatry 12, no. 6 (1997): 300–304. http://dx.doi.org/10.1016/s0924-9338(97)84790-6.
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SummaryThe purpose of this study was to compare epidemiological trends in suicide for the three regions of the United Kingdom (England and Wales, Northern Ireland, and Scotland) and for Ireland from 1960 to 1990. The data on suicide rates were obtained from the World Health Organization statistical base, supplemented by data from the statistical offices of the four regions. While the suicide rates in Ireland, Northern Ireland and Scotland increased during the period under study, English/Welsh suicide rates first declined and then held steady. In Ireland, both male and female suicide rates increased, whereas in the other regions only male suicide rates rose. According to age, in England and Wales, suicide rates rose for male teenagers and young males, while for the other regions male suicide rates increased in general for all age groups. Social indicators (unemployment, marriage and birth rates) were quite successful in predicting male suicide rates in all four regions and in predicting female suicide rates in England and Wales and in Ireland. The results emphasize the importance of studying several regions in epidemiological studies in order to identify which trends are general and which are unique to one nation. In the present study, the epidemiological trends for suicide in England and Wales were quite different from those in the other three regions. In particular, the steady overall suicide rate in England and Wales and the rising suicide rate for young males alone differ from the trends observed in the other regions and raise importante questions about the causes of the social suicide rate in these four regions.
13
Tong, Stephen. "An English Bishop Afloat in an Irish See: John Bale, Bishop of Ossory, 1552–3." Studies in Church History 54 (May 14, 2018): 144–58. http://dx.doi.org/10.1017/stc.2017.9.
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The Reformation in Ireland has traditionally been seen as an unmitigated failure. This article contributes to current scholarship that is challenging this perception by conceiving the sixteenth-century Irish Church as part of the English Church. It does so by examining the episcopal career of John Bale, bishop of Ossory, County Kilkenny, 1552–3. Bale wrote an account of his Irish experience, known as theVocacyon, soon after fleeing his diocese upon the accession of Queen Mary to the English throne and the subsequent restoration of Roman Catholicism. The article considers Bale's episcopal career as an expression of the relationship between Church and state in mid-Tudor England and Ireland. It will be shown that ecclesiastical reform in Ireland was complemented by political subjugation, and vice versa. Having been appointed by Edward VI, Bale upheld the royal supremacy as justification for implementing ecclesiastical reform. The combination of preaching the gospel and enforcing the 1552 Prayer Book was, for Bale, the best method of evangelism. The double effect was to win converts and align the Irish Church with the English form of worship. Hence English reformers exploited the political dominance of England to export their evangelical faith into Ireland.
14
Perkins, Harrison. "Ussher and Early Modern Anglicanism in Ireland." Unio Cum Christo 8, no. 2 (October 1, 2022): 111. http://dx.doi.org/10.35285/ucc8.2.2022.art9.
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This essay argues that the Church of Ireland in the early modern period was a Reformed expression of Anglicanism by investigating a few events in the life and ministry of James Ussher, the Archbishop of Armagh. First, it looks at Ussher’s contributions to the Church of Ireland’s burgeoning Reformed identity by recounting his debate with a well-known Jesuit theologian, which substantiated his vigorously Protestant outlook, and his involvement in composing the Irish Articles of 1615. Second, it looks at how he later attempted to defend Reformed theology in the Church of Ireland from Arminianizing impositions from the Church of England. Finally, it presents an upcoming release of Ussher’s never-before- published lectures in theology, which provide a fresh perspective on his Reformed identity. KEYWORDS: James Ussher, Reformed Conformity, Irish Articles, Church of Ireland, Irish Protestantism
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Kerr, Donal A. "England, Ireland, and Rome, 1847-1848." Studies in Church History 25 (1989): 259–77. http://dx.doi.org/10.1017/s0424208400008731.
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In the spring of 1848 a number of respected English vicars-general, William Bernard Ullathorne of the Western District, John Briggs of the Northern District, and Thomas Brown of Wales decided that one of them, together with Fr Luigi Gentili, the Rosminian missioner, should proceed immediately to Rome. Their object would be to support, by personal intervention with Pius IX, a memorial drawn up by Briggs, signed by twenty Irish and three or four bishops in Great Britain, which was solemnly presented to the Pope by Thomas Grant, President of the English College in Rome. This memorial ran: we most... solemnly declare to Your Holiness that British Diplomacy has everywhere been exerted to the injury of our Holy Religion. We read in the public Papers that Lord Minto is friendly received... by Your Holiness At this very time, however,... the first Minister of the British Government, the Son in Law of Lord Minto is publicly manifesting in England, together with his fellow Ministers, his marked opposition to the Catholic Religion and the Catholic Church. Another cause of our serious alarm is the very general hostile and calumnious outcry now made in both houses of our Parliament and throughout Protestant England against the Catholic Priests of Ireland, falsely charging them with being the abettors of the horrible crime of murder whilst as true Pastors they are striving t o . . . console their... perishing people and like good shepherds are in the midst of pestilence giving their lives for their flocks.
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Jacob, W. M. "Book Review: England, Ireland, Scotland, Wales: The Christian Church 1900–2000." Theology 113, no. 872 (March 2010): 146–48. http://dx.doi.org/10.1177/0040571x1011300224.
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Henson, Don. "Teaching the past in the United Kingdom's schools." Antiquity 74, no. 283 (March 2000): 137–41. http://dx.doi.org/10.1017/s0003598x00066242.
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Contrary to popular opinion, there is no national curriculum in schools in the United Kingdom. Instead, there are four separate curricula for England, Wales, Northern Ireland and Scotland. These cover education in state-funded schools between the ages of 5 and 16. The curricula in England, Wales and Northern Ireland, whose school and university systems share the same basic framework, are structured in similar ways, use similar jargon and are statutory (they lay down the minimum that has to be taught). The Scottish school and higher education system, however, has always been distinctive. The curriculum in Scotland is structured along very different lines and takes the form of non-statutory guidelines. Differences between the curricula may well increase in future since education is part of the responsibilities being transferred to the new devolved parliament/assemblies in Scotland, Wales and Northern Ireland.
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Jones, David Albert. "From the Crime of Abortion to the Crime of Expressing Opposition to Abortion: Abortion Law in the UK." Zeitschrift für medizinische Ethik 69, no. 2 (June 2, 2023): 243–49. http://dx.doi.org/10.30965/29498570-20230018.
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Abstract Abortion law in the United Kingdom is different in England and Wales; Scotland; and Northern Ireland. In all three jurisdictions abortion was a common law offence. In England, Wales, and Ireland it became a statutory offence. The Abortion Act 1967 extended a medical exception to that offence for England, Wales and Scotland. In Northern Ireland abortion remained illegal until 2020. There are moves to ‘decriminalise’ abortion in England, Wales, and Scotland, and increasingly to criminalise expressions of opposition to abortion. It is becoming a criminal offence even to pray silently in the vicinity of an abortion clinic.
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Francis, Leslie J., and Mandy Robbins. "Survey Response Rate as a Function of Age: Are Female Clergy Different?" Psychological Reports 77, no. 2 (October 1995): 499–506. http://dx.doi.org/10.2466/pr0.1995.77.2.499.
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A 36-page questionnaire was completed by 1,233 women in ordained ministry in the Anglican church in England, Scotland, Ireland, and Wales. There were 468 nonrespondents. Analysis showed that nonrespondents tended to be older than the respondents.
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Dingle, Lesley, and Bradley Miller. "A summary of recent constitutional reform in the United Kingdom." International Journal of Legal Information 33, no. 1 (2005): 71–102. http://dx.doi.org/10.1017/s0731126500004650.
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The United Kingdom of Great Britain and Northern Ireland consists of four countries: England, Northern Ireland, Scotland and Wales. Legislative competence for the UK resides in the Westminster Parliament, but there are three legal systems (England and Wales, Northern Ireland, and Scotland) with separate courts and legal professions. These legal systems have a unified final court of appeal in the House of Lords. The Isle of Man, and the two Channel Islands (Guernsey and Jersey) are not part of the UK, but possessions of the crown. Although their citizens are subject to the British Nationality Act 1981, the islands have their own legal systems. They are represented by the UK government for the purposes of international relations, but are not formal members of the European Union.
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Geoghegan, Patrick. "The Catholic Church and the Campaign for Emancipation in Ireland and England." Irish Theological Quarterly 82, no. 2 (March 28, 2017): 180–82. http://dx.doi.org/10.1177/0021140017695699f.
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Francis, Leslie. "Psychological Types of Male and Female Lay Church Leaders in England, Compared with United Kingdom Population Norms." Fieldwork in Religion 1, no. 1 (January 1, 2005): 69–83. http://dx.doi.org/10.1558/firn.v1i1.69.
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A sample of 322 evangelical lay church leaders completed Form G (Anglicized) of the Myers-Briggs Type Indicator. Among the female church leaders extraversion and introversion were equally represented. There were preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving. Among the male church leaders there were preferences for introversion over extraversion, intuition over sensing, for thinking over feeling, and for judging over perceiving. The type preferences of the current samples were statistically analysed in comparison with the United Kingdom population norms (Kendall, 1998). It was found that evangelical lay church leaders differ from the United Kingdom population in a number of significant ways; most notably, intuitive types are significantly over-represented among both male and female evangelical lay church leaders compared to the United Kingdom population norms.
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Fagunwa, Omololu Ebenezer, and Ayokunle Oluwasanmi Fagunwa. "The English Sweating Sickness of 1485-1551 and the Ecclesiastical Response." Christian Journal for Global Health 7, no. 4 (November 9, 2020): 20–27. http://dx.doi.org/10.15566/cjgh.v7i4.449.
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During the 15th and 16th centuries, five epidemics of a disease characterized by high fever and profuse sweating ravaged England. The disease became known as English sweating sickness because it started in England, though it also struck Ireland and mainland Europe. The infectious disease was reportedly marked with pulmonary components, and the mortality rate was estimated to be between 30% and 50%. The evidence of the “sweating sickness” story is medically fascinating and historically noteworthy as to its sudden appearance in 1485 and major disappearance in 1551. This was a period when the Church of England broke away from the Roman Catholic Church; and the then Prince of Wales, Arthur Tudor, died possibly of sweating sickness. The Church played a vital role during those periods: responses were made in the form of treatment (in Germany), ecclesiastical prayers, tailored worship, and devotions during those trying times, and the preservation of fragile records relating to the epidemics.
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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
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Lisowski, Jennifer Margaret. "The United Methodist Church’s Complicated History with Slavery and Racism." Methodist History 61, no. 2 (October 2023): 116–28. http://dx.doi.org/10.5325/methodisthist.61.2.0116.
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ABSTRACT The early founders and leaders of the Methodist movement in England and America were strongly opposed to the institution and practice of slavery and early documents, including letters and conference resolutions, give evidence to their convictions. However, as the Methodist Church became established in America, church leaders wrestled with how to distinguish between the values of the church and those of the emerging nation, as well as their religious and political identities. In the midst of a divisive political landscape and opposing ideas regarding the role of the church in social issues, the Methodist Church made some tragic compromises, with members publicly defending slavery and others allowing racism to invade their church practices. This history is not only a humbling reminder of the errors of the past, but a warning and call to action for the United Methodist Church in the fight against racism both inside and outside the church.
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Doe, Norman. "The Church in Wales and the State: A Juridical Perspective." Journal of Anglican Studies 2, no. 1 (June 2004): 99–124. http://dx.doi.org/10.1177/174035530400200110.
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ABSTRACTIn 1536 Wales (Cymru) and England were formally united by an Act of Union of the English Parliament. At the English Reformation, the established Church of England possessed four dioceses in Wales, part of the Canterbury Province. In 1920 Parliament disestablished the Church of England in Wales. The Welsh Church Act 1914 terminated the royal supremacy and appointment of bishops, the coercive jurisdiction of the church courts, and pre-1920 ecclesiastical law, applicable to the Church of England, ceased to exist as part of public law in Wales. The statute freed the Church in Wales (Yr Eglwys yng Nghymru) to establish its own domestic system of government and law, the latter located in its Constitution, pre-1920 ecclesiastical law (which still applies to the church unless altered by it), elements of the 1603 Canons Ecclesiastical and even pre-Reformation Roman canon law. The Church in Wales is also subject to State law, including that of the National Assembly for Wales. Indeed, civil laws on marriage and burial apply to the church, surviving as vestiges of establishment. Under civil law, the domestic law of the church, a voluntary association, binds its members as a matter of contract enforceable, in prescribed circumstances, in State courts.
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Lindley, Keith. "Irish adventurers and godly militants in the 1640s." Irish Historical Studies 29, no. 113 (May 1994): 1–12. http://dx.doi.org/10.1017/s0021121400018745.
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This paper will attempt to shed some additional light on the background and motives of those who were to play a leading part in the scheme for the Irish adventurers. The focus will be upon those Englishmen, and Londoners in particular, who invested from 1642 onwards in the reconquest of Ireland in return for grants of Irish land once the island had been secured again. It will be argued that militants who regarded themselves as belonging to the chosen ranks of the godly — that is the minority of mankind singled out for salvation by God, and thus constituting his elect or saints — played a leading part in the scheme and were among its most committed participants, and that they later helped to shape English policy towards Ireland. These militants were also ardent advocates of reformation in church and state in England in the 1640s, and they viewed Ireland and the successful Catholic rising in 1641 from a perspective highly coloured by antipopery. They tended to see the struggle taking place in the mid-seventeenth century in Britain, Ireland and Europe generally in black-and-white terms, as a struggle between true religion (by which was meant a thoroughly reformed Protestant church) and the Antichrist as represented by the pope and the forces believed to be ranged under him in the Catholic church.
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Andreani, Angela. "Meredith Hanmer’s Career in the Church of England, c. 1570–1590." Explorations in Renaissance Culture 44, no. 1 (March 28, 2018): 47–72. http://dx.doi.org/10.1163/23526963-04401003.
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This article deals with two pivotal decades in the life of Meredith Hanmer, an Anglican divine of Welsh descent who built his career in the Church of England against the backdrop of shifting ecclesiastical policy, religious debate and the upsurge in anti-Catholicism. Hanmer was close to the establishment but his career trajectory apparently shifted in the early-1590s, when he resigned two London benefices to move to Ireland. This study reconstructs the years preceding this move focussing on Hanmer’s professional advancement and on the publication of his first works, which will enable us to gauge his multifaceted profile as a scholar and as a clergyman. While he courted favour and established his name as a learned preacher, archival records bear a clear witness to his highly controversial conduct.
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SMYKOWSKI, KRZYSZTOF. "Animal experiments in statements of the Church of England." Medycyna Weterynaryjna 79, no. 9 (2023): 489–92. http://dx.doi.org/10.21521/mw.6809.
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The aim of the article is to analyze the statements of the Church of England on the ethical aspects of conducting experiments on animals. From the rich teaching of this community on eco-theological topics, several documents were selected that deal with these issues. They show the evolution and development of teaching and an attempt to relate moral norms to the legislation of the United Kingdom. The Church of England recognizes the need to include the 3R principle in scientific research, supplementing it with the postulate of human responsibility for animals.
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MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE." Historical Journal 48, no. 4 (December 2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.
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Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, promoting episcopal power and liturgical reform, anglicanization of the Church of Scotland was the goal of James VI and I, and one which he pursued until his death. The motivation for King James's persistent desire for the fulfilment of this policy is to be found in his rapid assimilation to the Church of England after 1603 and, moreover, in his goal of the reunification of Christendom as a whole, on the Anglican model.
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Dugre, Neal T. "Repairing the Breach: Puritan Expansion, Commonwealth Formation, and the Origins of the United Colonies of New England, 1630–1643." New England Quarterly 91, no. 3 (August 2018): 382–417. http://dx.doi.org/10.1162/tneq_a_00684.
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“Repairing the Breach” interprets the United Colonies of New England as a Puritan innovation in polity formation. Beginning in the 1630s, New England Puritans overcame the problem of expansion by reinforcing church and colony government with a confederation of neighbor colonies designed to make their commonwealth viable on a regional scale.
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Calkin, Sydney, and Ella Berny. "Legal and non-legal barriers to abortion in Ireland and the United Kingdom." Medicine Access @ Point of Care 5 (January 2021): 239920262110400. http://dx.doi.org/10.1177/23992026211040023.
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This article compares abortion laws, regulations and access patterns in the United Kingdom and the Republic of Ireland. We focus in most detail on the Republic of Ireland, Northern Ireland and England with a shorter discussion of Scotland and Wales. We attend to the laws and legal reforms in each region but also consider the non-legal factors that restrict or facilitate abortion services in each place. In this article, we seek to illustrate the complex relationship between abortion law and abortion access, noting especially how non-legal barriers shape the way an abortion law functions for the people who live under it.
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Houston, Matthew. "Beyond the “Marble Arch”? Archbishop J.A.F. Gregg, the Church of Ireland, and the Second World War, 1935–1945." Church History 91, no. 1 (March 2022): 83–99. http://dx.doi.org/10.1017/s0009640721002882.
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AbstractJ.A.F. Gregg, Church of Ireland Archbishop of Armagh, played an important role in religious life across the island of Ireland for half of the twentieth century. He has been portrayed by historians as the “Marble Arch,” a leader who reigned over one Church across two states. This article reevaluates that interpretation: by using the period of the Second World War as a case study, it suggests that the historiographical portrayal of Gregg has neglected other significant aspects of his character and career. This article contends that, in addition to being a dominant leader, he was a British patriot, a pastor, and a scholar. Gregg navigated a course that recognized both states and their differing positions regarding the conflict; and he contributed to post-war desires for unity among Irish Anglicans across those states during a period of increased division on the island. The article, by bringing fresh attention to Gregg, discusses an under-examined figure in the history of the Church of Ireland and explores a hitherto neglected period in that historiography. By contextualizing Gregg's wartime rhetoric with that of Anglican churchmen in England, the study also addresses lacunae both in the historiography of religion and the Second World War and in that of Irish and Northern Irish experiences of the conflict.
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Yi, Deokhee, Bridget M. Johnston, Karen Ryan, Barbara A. Daveson, Diane E. Meier, Melinda Smith, Regina McQuillan, et al. "Drivers of care costs and quality in the last 3 months of life among older people receiving palliative care: A multinational mortality follow-back survey across England, Ireland and the United States." Palliative Medicine 34, no. 4 (February 3, 2020): 513–23. http://dx.doi.org/10.1177/0269216319896745.
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Background: Care costs rise towards the end of life. International comparison of service use, costs and care experiences can inform quality and improve access. Aim: The aim of this study was to compare health and social care costs, quality and their drivers in the last 3 months of life for older adults across countries. Null hypothesis: no difference between countries. Design: Mortality follow-back survey. Costs were calculated from carers’ reported service use and unit costs. Setting: Palliative care services in England (London), Ireland (Dublin) and the United States (New York, San Francisco). Participants: Informal carers of decedents who had received palliative care participated in the study. Results: A total of 767 questionnaires were returned: 245 in England, 282 in Ireland and 240 in the United States. Mean care costs per person with cancer/non-cancer were US$37,250/US$37,376 (the United States), US$29,065/US$29,411 (Ireland), US$15,347/US$16,631 (England) and differed significantly ( F = 25.79/14.27, p < 0.000). Cost distributions differed and were most homogeneous in England. In all countries, hospital care accounted for > 80% of total care costs; community care 6%–16%, palliative care 1%–15%; 10% of decedents used ~30% of total care costs. Being a high-cost user was associated with older age (>80 years), facing financial difficulties and poor experiences of home care, but not with having cancer or multimorbidity. Palliative care services consistently had the highest satisfaction. Conclusion: Poverty and poor home care drove high costs, suggesting that improving community palliative care may improve care value, especially as palliative care expenditure was low. Major diagnostic variables were not cost drivers. Care costs in the United States were high and highly variable, suggesting that high-cost low-value care may be prevalent.
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Phillips, J. R. S. "The Irish remonstrance of 1317: an international perspective." Irish Historical Studies 27, no. 106 (November 1990): 112–29. http://dx.doi.org/10.1017/s0021121400018265.
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The document commonly known as the ‘Remonstrance of the Irish princes’, which was sent to Pope John XXII in or about 1317, has inspired a great deal of written comment since the text first became generally available during the nineteenth century. It has been seen as an early statement and vindication of Irish national identity and political independence; it throws light on the application of the English common law in early fourteenth-century Ireland; it illustrates the relations between English and Irish monks and secular clergy within the Irish church; it demonstrates that in the early fourteenth century Pope Adrian IV’s bull Laudabiliter, in which he had urged Henry II of England to conquer Ireland, was regarded even by enemies of the English as a key element in the English monarchy’s claims to the lordship of Ireland; and its account of the English settlers in Ireland has been used to demonstrate a growing distinction between them and their cousins in England. In recent years the remonstrance has also been quarried for evidence on the application of the canon law of the just war, and for information on racial attitudes on the frontiers of medieval Europe.
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Bairner, Alan. "Nation and sporting places: exploring the national stadia of a (dis)United Kingdom." Review of Nationalities 9, no. 1 (December 1, 2019): 1–15. http://dx.doi.org/10.2478/pn-2019-0001.
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AbstractThe focus of this paper is sports stadia in Britain and Ireland and, by implication, the politics of identity in a multi-national United Kingdom, arguably more divided than at any time since the Act of Union in 1707 because of the decision to leave the European Union. The paper discusses sports stadia in England, Scotland, Wales and Northern Ireland and, by necessary extension, the Republic of Ireland. I argue that, because of the multi-national character of the United Kingdom, it is impossible to identify a single British national stadium. In addition, in the UK’s various constituent nations, sport and its places are contested with the contestation reflecting divisions within these nations, making the Principality Stadium in Wales the only true example of a national stadium in the United Kingdom.
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Fedchyshyna, Anastasiia. "FEATURES OF REGULATORY SUPPORT OF NON-FORMAL ADULT EDUCATION IN THE UNITED KINGDOM OF GREAT BRITAIN AND NORTHERN IRELAND." Continuing Professional Education: Theory and Practice 79, no. 2 (2024): 114–24. http://dx.doi.org/10.28925/2412-0774.2024.2.9.
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The article analyzes the regulatory support of non-formal adult education in the United Kingdom of Great Britain and Northern Ireland through the main types of legal acts of the governments of England, Scotland, Wales and Northern Ireland. The adult education system in this country is characterized, which is represented by formal and non-formal education institutions, associations, councils, and committees on adult education. It is emphasized that in the United Kingdom of Great Britain and Northern Ireland, the reform of adult education is aimed at the formation of the necessary professional skills; improvement of employment prospects; modernization of the existing educational system in accordance with employers’ requests; establishment of the financial support programme, which will promote the non-formal learning opportunities for the adult population. It is noted that in each country of the United Kingdom (England, Scotland, Wales and Northern Ireland), the development of non-formal adult education has specific features: a high degree of autonomy for all providers, cooperation and partnership between educational institutions and employers, etc. The non-formal education providers are also presented (non-profit, charitable, private organisations, universities, colleges, and other educational institutions). The conclusion is made that, the reform of adult education has been put front and centre by the British government; it is presented by regulatory and legal acts in each country and is aimed at promoting the lifelong learning.
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Kelly, James. "Book review: The Catholic Church and the Campaign for Emancipation in Ireland and England." Irish Economic and Social History 44, no. 1 (December 2017): 169–71. http://dx.doi.org/10.1177/0332489317723729l.
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Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.
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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
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Grimley, Matthew. "The Fall and Rise of Church and State? Religious History, Politics and the State in Britain, 1961–2011." Studies in Church History 49 (2013): 491–512. http://dx.doi.org/10.1017/s0424208400002308.
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In trying to trace the development of church-state relations in Britain since 1961, one encounters the difficulty that conceptions of both ‘church’ and ‘state’ have changed radically in the half-century since then. This is most obviously true of the state. The British state in 1961 was (outside Stormont-governed Northern Ireland) a unitary state governed from London. It still had colonies, and substantial overseas military commitments. One of its Houses of Parliament had until three years before been (a few bishops and law-lords apart) completely hereditary. The prime minister controlled all senior appointments in the established Church of England, and Parliament had the final say on its worship and doctrine. The criminal law still embodied Christian teaching on issues of personal morality.
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Cooke, Jessica, and Michael Goaley. "Toirrdelbach Ua Conchobair and the politics of church reform in Connacht." Proceedings of the Royal Irish Academy: Archaeology, Culture, History, Literature 123, no. 1 (2023): 57–102. http://dx.doi.org/10.1353/ria.2023.a913617.
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Abstract: The scholarship on twelfth-century Ireland often repeats that Toirrdelbach Ua Conchobair, king of Connacht and high-king of Ireland with opposition, was a stalwart supporter of Augustinian monastic reform, though not of the Cistercians. By studying the evidence of several disciplines including architectural history, art history and some literary testimony, this essay instead argues that while Toirrdelbach accepted episcopal reform, he opposed monastic reform in Connacht, both Augustinian and Cistercian alike, fearing it would devolve power away from him and the Uí Dubthaig, his hereditary clerics. A possible inauguration ode suggests he travelled as a youth to France and England, where exposure to the European investiture controversy may have influenced his subsequent relationship with reformers. Toirrdelbach's acquisition at the 1152 synod of Kells of an archdiocese at Tuam for Connacht was not an unqualified success, as the largely Cistercian-controlled synod took pains to reduce his grip on the Connacht church.
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McAlinden, Anne-Marie. "An inconvenient truth: barriers to truth recovery in the aftermath of institutional child abuse in Ireland." Legal Studies 33, no. 2 (June 2013): 189–214. http://dx.doi.org/10.1111/j.1748-121x.2012.00243.x.
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Contemporary settled democracies, including the USA, England and Wales and Ireland, have witnessed a string of high-profile cases of institutional child abuse in both Church and State settings. Set against the broader literature on transitional justice, this analysis argues that there are significant barriers to truth recovery within the particular context of historical institutional abuse by the clergy in the Republic of Ireland. In the main, it argues that the frameworks of the inquiries and commissions into historical institutional child abuse are not conducive to truth recovery or the search for justice in dealing with the legacy of an abusive past. It is the Church–State relationship which makes the Irish situation noteworthy and unique. The Catholic Church and child care institutions are especially self-protective, secretive and closed by nature, and strongly discourage the drawing of attention to any deficiencies in organisational procedures. The nature of the public inquiry process also means that there is often a rather linear focus on accountability and apportioning blame. Collectively, such difficulties inhibit fuller systemic investigation of the veracity of what actually happened and, in turn, meaningful modification of child care policies. The paper concludes by offering some thoughts on the implications for transitional justice discourses more broadly as well as the residual issues for Ireland and other settled democracies in terms of moving on from the legacy of institutional child abuse.
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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (January 27, 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.
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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
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Fell, Matthew, Craig Russell, Jibby Medina, Toby Gillgrass, Shaheel Chummun, Alistair R. M. Cobb, Jonathan Sandy, Yvonne Wren, Andrew Wills, and Sarah J. Lewis. "The impact of changing cigarette smoking habits and smoke-free legislation on orofacial cleft incidence in the United Kingdom: Evidence from two time-series studies." PLOS ONE 16, no. 11 (November 24, 2021): e0259820. http://dx.doi.org/10.1371/journal.pone.0259820.
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Background Both active and passive cigarette smoking have previously been associated with orofacial cleft aetiology. We aimed to analyse the impact of declining active smoking prevalence and the implementation of smoke-free legislation on the incidence of children born with a cleft lip and/or palate within the United Kingdom. Methods and findings We conducted regression analysis using national administrative data in the United Kingdom between 2000–2018. The main outcome measure was orofacial cleft incidence, reported annually for England, Wales and Northern Ireland and separately for Scotland. First, we conducted an ecological study with longitudinal time-series analysis using smoking prevalence data for females over 16 years of age. Second, we used a natural experiment design with interrupted time-series analysis to assess the impact of smoke-free legislation. Over the study period, the annual incidence of orofacial cleft per 10,000 live births ranged from 14.2–16.2 in England, Wales and Northern Ireland and 13.4–18.8 in Scotland. The proportion of active smokers amongst females in the United Kingdom declined by 37% during the study period. Adjusted regression analysis did not show a correlation between the proportion of active smokers and orofacial cleft incidence in either dataset, although we were unable to exclude a modest effect of the magnitude seen in individual-level observational studies. The data in England, Wales and Northern Ireland suggested an 8% reduction in orofacial cleft incidence (RR 0.92, 95%CI 0.85 to 0.99; P = 0.024) following the implementation of smoke-free legislation. In Scotland, there was weak evidence for an increase in orofacial cleft incidence following smoke-free legislation (RR 1.16, 95%CI 0.94 to 1.44; P = 0.173). Conclusions These two ecological studies offer a novel insight into the influence of smoking in orofacial cleft aetiology, adding to the evidence base from individual-level studies. Our results suggest that smoke-free legislation may have reduced orofacial cleft incidence in England, Wales and Northern Ireland.
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Milton, Anthony. "Church and State in Early Modern Ecclesiastical Historiography." Studies in Church History 49 (2013): 468–90. http://dx.doi.org/10.1017/s0424208400002291.
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‘Church and state’ is a phrase that one rarely meets with in most early modern ecclesiastical history that has been written over the past fifty years. One major exception has been the United States of America, where the phrase even has its own journal. With regard to early modern English history, one rare exception very much proves the rule: Leo Solt’sChurch and State in Early Modern England(a synthetic work published in 1990) is the work of an American historian, who admits in his preface that he has chosen to interpret the relationship ‘very broadly’, and that the book ‘might be more accurately entitled “Religion and Politics in Early Modern England”’. The axiomatic status of the separation of church and state in the United States, and its continuing use as a political football, has given the phrase a prominence in public discourse that has naturally been reflected in American historiography, where figures such as Roger Williams invite the application of later terminology to the seventeenth century. Where ‘church and state’ have not been separated (or at least had not been in the early modern period), the term seems to have been less appealing to historians, at least to those working on the period before the assault on established churches in the nineteenth century.
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Dudley, Martin. "Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940." Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.
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‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.
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Veitch, Kenneth. "The Alliance between Church and State in Early Medieval Alba." Albion 30, no. 2 (1998): 193–220. http://dx.doi.org/10.1017/s0095139000060038.
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During the ninth century, Iona’s ancient role as the administrative and jurisdictional center of a united, pan-Gaelicfamilia Iaewas brought to an end when it was superseded in Ireland by Kells and in what was to become known as Alba by Dunkeld. This process, which effectively created two distinct Columban churches, has traditionally been viewed as a direct consequence of the disruptive, sometimes destructive, presence of Scandinavian raiders in the Irish Sea and around the western isles. It has long been presumed that their depredations, which gained especial attention from annalists and chroniclers when a monastery was pillaged, “drove a wedge” between Ireland and northern Britain and so established ade factoschism in both secular and ecclesiastical Gaelic society. However, as John Bannerman has highlighted, the effect of the Scandinavian incursions on the Columban Church and its eventual dichotomy has been exaggerated, with the period of actual raiding relatively short-lived.
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Jeffery, Charlie. "Devolution in the United Kingdom: Ever Looser Union?" dms – der moderne staat – Zeitschrift für Public Policy, Recht und Management 2, no. 1 (May 10, 2009): 207–18. http://dx.doi.org/10.3224/dms.v2i1.11.
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The devolution reforms in the UK were designed, and function in disconnected ways. The devolved institutions in Scotland, Wales and Northern Ireland were each established for distinctive reasons. England continues to be governed in a centralised manner by central government institutions in London. The structures for coordination between the different parts of the UK, and between them and central government are weak. The article explores the reasons for this disconnected union, and the centrifugal dynamics that have resulted.
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Bulas, Ryszarda. "Św. Kutbert - asceta, biskup i święty Kościoła anglosaskiego." Vox Patrum 49 (June 15, 2006): 101–12. http://dx.doi.org/10.31743/vp.8199.
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The author presents one of the best-known figures of northumbrian Church, in time of the transitional period from paganism to Christianity. On the base of two Lives of St. Cuthbert (The Anonymous life, Bede’s prose life) author describe life of Saint (childhood, youth, a monk, solitary life, a prior of Melrose and Lindisfarne, bishop of Northumbria). Finely author describes the spread of the cult of St. Cuthbert in Ireland, Scotland, North of England and Continent.
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Haar, Miriam. "Apostolicity: Unresolved Issues in Anglican–Methodist Dialogue." Ecclesiology 9, no. 1 (2013): 39–65. http://dx.doi.org/10.1163/17455316-00901005.
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This article attends to unresolved issues in Anglican–Methodist dialogue concerning apostolicity and its connection with the role of the historic episcopate and asks whether there has been progress since Baptism, Eucharist and Ministry [BEM] (1982) in more clearly explaining the relationship between the apostolicity of the whole church and of the historic episcopate. Having explored the theological relationship between apostolicity and the ‘historic episcopate’ – with particular reference to Anglican–Methodist dialogue at an international level, and dialogues in England, Ireland, and the USA – it is clear that despite important progress in other areas of Anglican–Methodist relationships, no agreement has been secured concerning the theological relationship between the apostolicity of the whole church and the historic episcopate.