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Journal articles on the topic 'William Temple'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Fincham, Kenneth. "William Temple and William Laud." Theology 125, no. 4 (July 2022): 277–81. http://dx.doi.org/10.1177/0040571x221106457.

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2

Suggate, Alan. "William Temple on Pacifism." Modern Churchman 29, no. 1 (January 1986): 7–14. http://dx.doi.org/10.3828/mc.29.1.7.

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3

Nineham, Dennis. "Book Review: William Temple." Theology 96, no. 774 (November 1993): 483–84. http://dx.doi.org/10.1177/0040571x9309600612.

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4

Kent, John. "Book Review: William Temple." Theology 105, no. 825 (May 2002): 242–43. http://dx.doi.org/10.1177/0040571x0210500331.

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5

Lowry, Charles W. "William Temple after Forty Years." Theology 88, no. 721 (January 1985): 28–37. http://dx.doi.org/10.1177/0040571x8508800105.

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6

Sadler, John. "William Temple and Educational Economies." Theology 88, no. 723 (May 1985): 199–203. http://dx.doi.org/10.1177/0040571x8508800305.

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7

Vidler, A. R. "1976 The limitations of William Temple." Theology 123, no. 4 (July 2020): 259–65. http://dx.doi.org/10.1177/0040571x20934024.

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Dr Alec Vidler (1899–1991) wrote this deliberately provocative article seven years after retiring as editor of Theology. An influential former Dean of King’s College, Cambridge, by this stage he had retired to his home town of Rye in Sussex, where, like his forebears, he served as mayor. In this article he looks back in 1976 at the strengths and weaknesses of Archbishop William Temple, who died in 1944. While acknowledging at the outset that Temple was ‘a giant among men, a great and a good man’, Vidler regards him as too privileged and comfortable in his Christian faith to ‘disturb and shake your mind, baffle and bewilder you, at once repel and draw you, as the greatest theologians do’. For him, ‘Temple was a theologian for Christmas rather than for Passiontide’. Ironically, Temple’s article included in this centenary issue, spurred by the crisis of a looming war, somewhat undermines this judgement. Editor.
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8

Carrette, Jeremy. "‘The land question’: William Temple and environmentalism." Theology 125, no. 4 (July 2022): 264–70. http://dx.doi.org/10.1177/0040571x221106455.

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This article explores Temple’s understanding of the ethics of land in Christianity and Social Order. It explores Temple’s engagement with contemporary issues of land in relation to profit, ownership and invasion. It is relevant to the contemporary invasion of Ukraine and environmentalism.
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9

Suggate, A. M. "William Temple: An archbishop for all seasons." History of European Ideas 6, no. 1 (January 1985): 85–86. http://dx.doi.org/10.1016/0191-6599(85)90069-5.

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10

Troost, Wout. "Sir William Temple, William III and the Exclusion Crisis (1678–1681)." Dutch Crossing 31, no. 2 (December 2007): 147–62. http://dx.doi.org/10.1080/03096564.2007.11730897.

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11

Gill, Robin. "Temple and Tutu: speaking truth to power." Theology 125, no. 4 (July 2022): 271–76. http://dx.doi.org/10.1177/0040571x221106456.

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12

Habegger, Alfred. "New Light on William James and Minny Temple." New England Quarterly 60, no. 1 (March 1987): 28. http://dx.doi.org/10.2307/365653.

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13

Marsden, John. "William Temple: Christianity and the Life of Fellowship." Political Theology 8, no. 2 (July 2007): 213–33. http://dx.doi.org/10.1558/poth.v8i2.213.

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14

Sadler, J. H. "William Temple, the W.E.A., and the Liberal Tradition." Journal of Educational Administration and History 18, no. 2 (July 1986): 34–43. http://dx.doi.org/10.1080/0022062860180204.

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15

Kirchdorfer, Ulf. "Temple Drake and the Baby in William Faulkner’sSanctuary." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 28, no. 2 (April 3, 2015): 125–27. http://dx.doi.org/10.1080/0895769x.2015.1052363.

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16

Avis, Paul. "William Temple: Pioneer and Pillar of Christian Unity." Ecclesiology 16, no. 3 (October 12, 2020): 401–8. http://dx.doi.org/10.1163/17455316-01603002.

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17

Ashby, Clifford. "The Siting of Greek Theatres." Theatre Research International 16, no. 3 (1991): 181–201. http://dx.doi.org/10.1017/s0307883300014978.

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During the late nineteenth and early twentieth centuries the orientation of buildings in ancient Greece received a great deal of scholarly attention; since that time, it has fallen from favour. In 1939, William Bell Dinsmoor made an ‘attempt to illustrate a method of obtaining more accurate information concerning the dates of Greek temples and certain details of religious practice through the application of an outmoded theory, that of “orientation”’. When this complex study, replete with trigonometric calculations of seasonal star positions met with little favour, orientation became a dead issue for several decades, only reviving in 1962 with the publication of Vincent Scully's The Earth, The Temple, and the Gods (New Haven: Yale University Press).
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18

Rogers, John D. "Religious Belief, Economic Interest and Social Policy: Temple Endowments in Sri Lanka during the Governorship of William Gregory, 1872–77." Modern Asian Studies 21, no. 2 (April 1987): 349–69. http://dx.doi.org/10.1017/s0026749x00013846.

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The social context of land endowed for the maintenance of temples in the Kandyan region of Sri Lanka has long been recognized by scholars as an important topic for historical and sociological research. Most historical writing on the subject is concerned with changes in government policy towards temple endowments after the imposition of British control in 1815. The first forty years of British rule have received more attention than any later period; consequently emphasis has been placed on the gradual of process British disengagement from the pre-colonial policy of close official involvement in the administration of temple land. This research has fruitfully illustrated tensions inherent to colonial rule in the early nineteenth century, especially the conflict between the religious beliefs of the colonizers and the desire to avoid unrest among non-Christians. However, little detailed research has been carried out on either official or popular attitudes towards temple endowments after the colonial government formally gave up its responsibility for their administration in the middle of the nineteenth century. As a result, the uneven and partial official movement towards a reassertion of government control in the late nineteenth and early twentieth centuries is usually portrayed as official recognition of earlier mistakes concerning disestablishment. This view does not take into account the considerable economic importance of the endowments. Changing official attitudes towards religion, as well as internal developments within Buddhism, did indeed influence government policy, but changes in economic policy and in the control and use of land were also important.
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19

Preston, Ronald. "Book Review: William Temple and Christian Social Ethics Today." Theology 91, no. 743 (September 1988): 437–38. http://dx.doi.org/10.1177/0040571x8809100521.

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20

Min, Eun Kyung. "Sir William Temple, “the Hume of the Seventeenth Century”." Journal of Eighteenth-Century English Literature 21, no. 1 (May 31, 2024): 141–74. http://dx.doi.org/10.46345/ecel.2024.21.1.005.

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21

Claydon, Tony. "Boekbespreking - Wouter Troost, Sir William Temple, William III, and the balance of power in Europe." Tijdschrift voor Geschiedenis 126, no. 1 (March 1, 2013): 130–31. http://dx.doi.org/10.5117/tvgesch2013.1.clay.

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22

Hammer, Paul E. J. "Lord Henry Howard, William Temple, and the Earl of Essex." Huntington Library Quarterly 79, no. 1 (2016): 41–62. http://dx.doi.org/10.1353/hlq.2016.0000.

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23

Chapman, Mark D. "Ronald Preston, William Temple, and the Future of Christian Politics." Studies in Christian Ethics 17, no. 2 (August 2004): 162–72. http://dx.doi.org/10.1177/095394680401700205.

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24

Brown, Malcolm. "Wendy Dackson, The Ecclesiology of Archbishop William Temple (1881-1944)." Political Theology 7, no. 1 (February 10, 2006): 111–13. http://dx.doi.org/10.1179/pol.7.1.37247351827q1636.

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25

Karian, Stephen. "Swift's First Poem: “Ode to the Honourable Sir William Temple”." Huntington Library Quarterly 71, no. 3 (September 2008): 489–501. http://dx.doi.org/10.1525/hlq.2008.71.3.489.

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26

Shaw, David. "William Temple: Fellowship, and Service in Blackburn, Lancashire, and Manchester." Journal of Church and State 65, no. 4 (November 1, 2023): 385–95. http://dx.doi.org/10.1093/jcs/csad064.

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27

Lee, Simon. "A Balliol quartet and the welfare state: Temple, Beveridge, Tawney and Toynbee." Theology 125, no. 4 (July 2022): 252–57. http://dx.doi.org/10.1177/0040571x221106453.

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This article sets Christianity and Social Order into the context of William Temple’s contemporaries at Balliol College, with a focus on Beveridge and Tawney, and Arnold Toynbee in a previous generation. It explores who first developed the concept of the ‘welfare state’.
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28

Temple, William. "1939 Theology to-day." Theology 123, no. 4 (July 2020): 253–59. http://dx.doi.org/10.1177/0040571x20934023.

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Archbishop William Temple (1881–1944) wrote this article in March 1939 as war was looming. The pacifist movement was strong among younger Christians, and young and old were extremely worried about the rise of fascism. Appeasement or a radical rejection of war were often seen as the Christian options. Temple dissents from both and also from the certainties of (Thomist) natural law theology. His approach is more tentative and based on ‘events’, insisting that ‘[w]e must dig the foundations deeper than we did in pre-war years, or in the inter-war years’. He was the son of Frederick Temple, Archbishop of Canterbury (1896–1902), and was successively Bishop of Manchester (1921–29), Archbishop of York (1929–42) and himself Archbishop of Canterbury (1942–44). His Gifford Lectures, Nature, Man and God (1934), Readings in St John’s Gospel (1939) and Christianity and the Social Order (1942) are among his best known writings. Editor.
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29

Branfoot, Crispin. "Tirumala Nayaka's “New Hall” and the European Study of the South Indian Temple." Journal of the Royal Asiatic Society of Great Britain & Ireland 11, no. 2 (July 2001): 191–217. http://dx.doi.org/10.1017/s1356186301000232.

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AbstractThe Pudu Mandapa (‘New Hall’) in Madurai is one of the best-known monuments from the Nayaka period of Tamilnadu (c. 1550–1700). It was built around 1630 under the patronage of Tirumala Nayaka as a major addition to the Minaksi-Sundaresvara temple complex that dominates the centre of this major Tamil town and Hindu pilgrimage centre. The Pudu Mandapa is well known in the West from the aquatint produced by Thomas and William Daniell, but this is only one of numerous other illustrations by Western and Indian artists in the late eighteenth and early nineteenth century of this single Tamil temple structure. A discussion of the Pudu Mandapa as an example of a major architectural type, the festival mandapa, is followed by an examination of the structure's architectural sculpture. The final section discusses the Royal Asiatic Society's collection of drawings of this mandapa and the European documentation of the south Indian temple more generally.
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30

Petersen, Jørn Henrik. "Velfærdsstat og to-regimentelære." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 2015): 2–20. http://dx.doi.org/10.7146/dtt.v78i1.105814.

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Primarily based on works by the British archbishop William Temple and the Norwegian bishop Eyvind Berggrav, the article reflects on the relation between the Lutheran doctrine of the two kingdoms and the development of the modern state in general and the welfare state in particular. At the end, the reception among Danish church people of the welfare state and Berggrav’s views is presented.
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31

Goodchild, Philip. "Debt, finance and social justice: the enduring relevance of William Temple." Journal of Beliefs & Values 37, no. 3 (July 13, 2016): 273–81. http://dx.doi.org/10.1080/13617672.2016.1209069.

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32

Krinks, Philip. "Social enterprise in the theologies of William Temple and John Milbank." Journal of Beliefs & Values 37, no. 3 (September 2016): 282–95. http://dx.doi.org/10.1080/13617672.2016.1236326.

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33

Crangle, Sara. "SEpistolarity, audience, selfhood: the letters of dorothy osborne to william temple." Women's Writing 12, no. 3 (October 2005): 433–52. http://dx.doi.org/10.1080/09699080500200273.

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34

Crangle, Sara. "SEpistolarity, audience, selfhood: the letters of dorothy osborne to william temple." Women's Writing 12, no. 3 (March 1, 1992): 433–52. http://dx.doi.org/10.1080/09699080500200359.

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35

Dackson, Wendy. "Archbishop William Temple and Public Theology in a Post-Christian Context." Journal of Anglican Studies 4, no. 2 (December 2006): 239–51. http://dx.doi.org/10.1177/1740355306070686.

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ABSTRACTSixty years after William Temple's death, little in the way of constructive theology has been done with the body of writings he left. Part of this is due to the way in which his legacy has been (mis)appropriated by some of the scholars and church leaders who are seen as his heirs and admirers. An over-emphasis on the ‘middle axioms’ approach exemplified in Christianity and Social Order, and later promoted heavily by Ronald Preston, explains much of this lack. Although the ‘middle axioms’ approach is still applicable, the principles set out in Temple's most famous work need to be re-examined and perhaps expanded in the light of a post-Christian plural society. The purpose of this essay is to examine a broader range of Temple's work than is commonly done. By doing so, I will propose that the virtues of intellectual excellence, graciousness, and the welfare of the wider (non-church) society are guiding principles for ecclesial being, speech and action that are fully present in Temple's writings.
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36

Wellings, Martin. "Stephen Spencer, (2022) Archbishop William Temple: A Study in Servant Leadership." Ecclesiology 19, no. 1 (March 1, 2023): 126–29. http://dx.doi.org/10.1163/17455316-19010010.

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37

Knott, Martin Otero. "Mandeville on Governability." Journal of Scottish Philosophy 12, no. 1 (March 2014): 19–49. http://dx.doi.org/10.3366/jsp.2014.0061.

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This paper discusses Bernard Mandeville's (1670–1733) conception of governability. It grounds his key distinction between a submissive and a governable subject in terms of his alternative account of human sociability to demonstrate the nature and structure of relationships that are necessary for upholding stable and flourishing societies. Using Sir William Temple as an interlocutor (1628–1699), it also explores the role played by the cultivation of reverence to authority in Mandeville's analysis of governability.
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38

Schramm, Jan-Melissa. "“THE ANATOMY OF A BARRISTER'S TONGUE”: RHETORIC, SATIRE, AND THE VICTORIAN BAR IN ENGLAND." Victorian Literature and Culture 32, no. 2 (September 2004): 285–303. http://dx.doi.org/10.1017/s1060150304000506.

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IN THE HISTORY OF PENDENNIS(1848–50), William Thackeray calls upon the binary model of Victorian intellectualism in order to define the status and responsibilities of an author of fiction. For Thackeray, himself an initiate of the Middle Temple, the antagonist which permitted such a clarification of artistic privilege was the law, as conceived in utilitarian and mechanistic terms. Perhaps inspired by the ensign of the Inner Temple, the Winged Horse – suggestive of Thackeray's favorite trope for his own creativity, Pegasus-in-Harness – Thackeray effects a deft appropriation of the humanist history of the law for the services of literature, thus divorcing current legal praxis from its traditional role in the protection of liberties and the creation of English identity. Only the author can appreciate and animate the law's history, which is itself a tale of synergistic legal and literary productivity:
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39

Canuel, Mark. "Loving Justice: Legal Emotions in William Blackstone’s England by Kathryn D. Temple." Eighteenth-Century Fiction 33, no. 3 (March 1, 2021): 483–86. http://dx.doi.org/10.3138/ecf.33.3.483.

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40

Spencer, Stephen. "William Temple and the Welfare State: A Study of Christian Social Prophecy." Political Theology 3, no. 1 (November 2001): 92–101. http://dx.doi.org/10.1558/poth.v3i1.92.

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41

Campbell, J. L. "Liberation Theology and the Thought of William Temple: A Discussion of Possibilities." Scottish Journal of Theology 42, no. 4 (November 1989): 513–39. http://dx.doi.org/10.1017/s0036930600039971.

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Liberation Theology provides a framework of principles through which we can understand God's action in the world. To say that God liberates humanity from enslavement is a way of highlighting one aspect of what it means to say that he loves and cares for us. We, for our part, have to bridge the gap between the theological framework and action. We do this through ethical and political reflection. We recognize God at work liberating humanity, and we respond to that recognition by wanting to share in the work. But, we still have to decide what this particular liberation means, and what are the best, or least evil, ways of attaining it within a particular historical set of circumstances.
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42

Kirchdorfer, Ulf. "The Importance of Being a Rat: Temple Drake in William Faulkner’s Sanctuary." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 31, no. 1 (November 2, 2017): 51–54. http://dx.doi.org/10.1080/0895769x.2017.1359484.

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43

Carrette, Jeremy. "Stephen Spencer, Archbishop William Temple: A Study in Servant Leadership." Theology 125, no. 6 (November 2022): 444–45. http://dx.doi.org/10.1177/0040571x221133799.

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44

Norman, Ralph. "An Anglican common good?" Theology 126, no. 2 (March 2023): 92–102. http://dx.doi.org/10.1177/0040571x231160502.

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This article examines recent use of the key phrase ‘common good’ in Catholic social teaching as well as in the Anglican tradition. It explores who first developed the term, and looks at the evidence for Anglican use of it before such language became widespread among Catholics. Use of the ‘common good’ by Henry Scott Holland and William Temple is surveyed. It is argued that Thomas Hill Green, first, and Jacques Maritain, second, are the real architects of the modern use of ‘common good’.
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45

Schrauwers, Albert. "“Money bound you—money shall loose you”: Micro-Credit, Social Capital, and the Meaning of Money in Upper Canada." Comparative Studies in Society and History 53, no. 2 (March 29, 2011): 314–43. http://dx.doi.org/10.1017/s0010417511000077.

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In late 1832, a small religious sect, the Children of Peace, completed their second place of worship, a temple, in the village of Hope in the sparsely settled northern reaches of Toronto's rural hinterland. Called by a vision to “ornament the Christian Church with all the glory of Israel,” the Children of Peace rebuilt Solomon's temple as the seat of their New Jerusalem (Schrauwers 1993; 2009). As William Lyon Mackenzie, newspaper editor, mayor of Toronto, and member of the elected assembly for the riding enthused, this three-tiered building was “calculated to inspire the beholder with astonishment; its dimensions—its architecture—its situation—are all so extraordinary” (CA 18 Sept. 1828). The Children of Peace, having fled a cruel and uncaring English pharaoh, viewed themselves as the new Israelites lost in the wilderness of Upper Canada; here they would end sectarianism and rebuild God's kingdom on the principle of charity. It is important to stress both the symbolism and the intended function of this, their second church; the highly symbolic temple was intended solely for their monthly alms sacrifice for the poor “Israelite fashion.” The Charity Fund they collected there was utilized for “the relief of the poor of the contributors, and others” (Sharon Temple n.d.: 11), as well as the support of a shelter for the homeless (Schrauwers 2009: 47). Targeted recipients included victims of a cholera epidemic in Toronto and starving pioneer settlers in the outlying districts (CA 23 Aug. 1832; Constitution 4 May 1837).
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46

Guess, Deborah. "The Eco-theological Significance of William Temple’s ‘Sacramental Universe’." Journal of Anglican Studies 18, no. 1 (May 2020): 29–41. http://dx.doi.org/10.1017/s1740355320000248.

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AbstractThe aim of this paper is to contribute to the project of recovering aspects of Christian thought which are significant for a contemporary eco-theological sensibility. The work of William Temple, in particular his concept of the sacramental universe, is discussed in relation to three eco-theological principles. Temple’s affirmation that matter has significance coheres with the principle that the Earth has value; his notion that the Incarnation is the pre-eminent expression of divine meaning connects with the principle that creation is expressive of divine mind and purpose; and the inter-disciplinary scope of Temple’s thought coheres with the principle of inter-connectedness. Temple’s concept of the sacramental universe might assist the engagement between theology and the present ecological context.
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47

Newell, R. W. "William James and the Reinstatement of the Vague By William Joseph Gavin. Temple University Press, 1992. 240 pp., $37.95." Philosophy 68, no. 264 (April 1993): 253–56. http://dx.doi.org/10.1017/s0031819100040341.

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48

Campbell, Ian, and Aonghus Mackechnie. "The ‘Great Temple of Solomon’ at Stirling Castle." Architectural History 54 (2011): 91–118. http://dx.doi.org/10.1017/s0066622x00004019.

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In 1594, a new Chapel Royal was erected at Stirling Castle, for the baptism, on 30 August of that year, of Prince Henry, first-born son and heir to James VI King of Scots and his wife, Queen Anna, sister of Denmark’s Christian IV. James saw the baptism as a major opportunity to emphasize, to an international — and, above all, English — audience, both his own and Henry’s suitability as heirs to England’s childless and elderly Queen Elizabeth. To commemorate the baptism and associated festivities, a detailed written account was produced, entitledA True Reportarieand attributed to William Fowler. It provided a remarkable piece of Stuart propaganda, as testified by many subsequent reprints, including during the 1745 Jacobite Rebellion. James no doubt had in mind the example of the celebrations at his own baptism in December 1566, which ‘took the form of a triumphant Renaissance festival, the first that Scotland — and indeed Great Britain — had ever seen’. Despite apparently being constructed within a mere seven months, the new chapel achieved its aim of being both impressive and symbolic of the aspirations of the Scottish king (Fig. 1). It can claim to be the earliest Renaissance church in Britain, with its main entrance framed by a triumphal arch, flanked by Italianate windows. However, even more significant is the evidence that the chapel was deliberately modelled on the Temple of Solomon in Jerusalem.
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49

Guthrie, Neil. "Kathryn D. Temple. Loving Justice: Legal Emotions in William Blackstone’s England." Scriblerian and the Kit-Cats 53, no. 2 (November 2021): 246–48. http://dx.doi.org/10.5325/scriblerian.53.2.0246.

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50

Doll, Peter. "The Architectural Expression of Primitive Christianity: William Beveridge and the Temple of Solomon." Reformation & Renaissance Review 13, no. 2 (November 4, 2011): 275–306. http://dx.doi.org/10.1558/rrr.v13i2.275.

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