Bibliografías temáticas / Dunstan in the East (Church : London,England)

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Literatura académica sobre el tema "Dunstan in the East (Church : London,England)"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 3 de febrero de 2022

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Artículos de revistas sobre el tema "Dunstan in the East (Church : London,England)"

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Dunstan, G. R. "1963 Difficult text/hard saying." Theology 123, no. 4 (2020): 277–79. http://dx.doi.org/10.1177/0040571x20934028.

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In this article Gordon Dunstan (1917–2004) examines the ‘difficult text’ 1 Corinthians 6.16 in the light of Christian marriage – arguing that sexual intercourse with a sex worker, while wrong, does not constitute a man and woman becoming ‘one flesh’ and therefore debar that person from a subsequent marriage. Dunstan succeeded Alec Vidler as editor of Theology two years after writing this short article. At the time he was working at Church House, Westminster, as the influential (especially on divorce reform) secretary of the Church of England Council for Social Work. Two years later he was appo
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2

Barrie, Viviane. "The Church of England in the eighteenth century." Historical Research 75, no. 187 (2002): 47–72. http://dx.doi.org/10.1111/1468-2281.00140.

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Abstract This article is an attempt to study the position of the Church of England in one particular region – the diocese of London in the south-east of England – throughout the eighteenth century. It considers three problems which the author came across when first researching the subject several years ago: firstly, the social and economic status of parishes; secondly, clerical recruitment and the careers of the clergy; and finally, the pastoral life and work of the Church, especially through the corpus of episcopal visitations.
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Gallagher, Brigid. "Father Victor Braun and the Catholic Church in England and Wales, 1870–1882." Recusant History 28, no. 4 (2007): 547–74. http://dx.doi.org/10.1017/s0034193200011663.

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Nineteenth century London, like many towns and cities in Britain, experienced phenomenal population growth. At the centre of the British Empire, and driven by free trade and industry, it achieved extraordinary wealth, but this wealth was confined to the City and to the West End. East London, however, consisted of ‘an expanse of poverty and wretchedness as appalling as, and in many ways worse than the horrors of the industrial North’. There was clear evidence of the lack of urban planning, as factories were established close to the immense dock buildings constructed near Stratford. Toxic materi
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4

Thomas, Norman E. "Book Review: A Gentleman in Every Slum: Church of England Missions in East London, 1837–1914." Missiology: An International Review 20, no. 3 (1992): 414–15. http://dx.doi.org/10.1177/009182969202000331.

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Frankl, P. J. L. "Mombasa Cathedral and the CMS Compound: the Years of the East Africa Protectorate." History in Africa 35 (January 2008): 209–29. http://dx.doi.org/10.1353/hia.0.0017.

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Exactly when Islam arrived on the Swahili coast is difficult to say, but Mombasa was a Muslim town long before the arrival of Vasco da Gama in 1498. During the two centuries or so that the Portuguese-Christians occupied this part of the sea route from Europe to India there were churches in Mombasa and elsewhere in Swahililand, but none has endured. Modern Christianity dates from 1844, when Ludwig Krapf arrived in Mombasa. Before then Mombasa was a “wholly Mohammedan” town. Krapf, a German Lutheran, was employed by the Church Missionary Society (CMS) based in London. Failing to make any convert
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MATTHEWS-JONES, LUCINDA. "OXFORD HOUSE HEADS AND THEIR PERFORMANCE OF RELIGIOUS FAITH IN EAST LONDON, 1884–1900." Historical Journal 60, no. 3 (2016): 721–44. http://dx.doi.org/10.1017/s0018246x16000273.

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AbstractThis article considers how lecturing in Victoria Park in the East End of London allowed three early heads of the university settlement Oxford House to engage local communities in a discussion about the place of religion in the modern world. It demonstrates how park lecturing enabled James Adderley, Hebert Hensley Henson, and Arthur Winnington-Ingram, all of whom also held positions in the Church of England, to perform and test out their religious identities. Open-air lecturing was a performance of religious faith for these settlement leaders. It allowed them to move beyond the institut
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7

Ransome, David R. "The Parliamentary Papers of Nicholas Ferrar, 1624." Camden Fifth Series 7 (July 1996): 3–104. http://dx.doi.org/10.1017/s0960116300000361.

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Nicholas Ferrar's fame in the twentieth century rests largely upon religious foundations – as a saint of the Church of England and as one of the moving spirits at Little Gidding – but in fact his historical importance is more than merely religious, and indeed religion did not dominate his life before 1625. Born in London in February 1593, the youngest but one of a family of six, Nicholas was named for his father, a highly successful Merchant Adventurer who was also a Master of the Skinners Company. Small, fair-haired, precocious and frail, Nicholas was always his mother's favourite, and it was
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8

Robb, Martin. "‘From Your Ever Anxious and Loving Father’: Faith, Fatherhood, and Masculinity in One Man’s Letters to His Son during the First World War." Genealogy 4, no. 1 (2020): 32. http://dx.doi.org/10.3390/genealogy4010032.

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In the early months of 1916, Charles Robb a retired shipping clerk in the East End of London, England, wrote a series of letters to his 19-year-old son Arthur, an army private awaiting embarkation to the Western Front. Charles Robb was my great grandfather and Arthur Robb was my grandfather. The letters offer an intriguing glimpse of one man ‘doing’ fatherhood under conditions of traumatic separation and extreme anxiety. This paper presents an analysis of the letters from a psychosocial perspective, exploring the ways in which the writer exhorts his son to live up to the ideals of Christian ma
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9

Levis, R. Barry. "A Gentleman in Every Slum: Church of England Missions in East London, 1837–1914. By David B. McIlhiney. Allison Park: Pickwick Publications, 1988. x + 141 pp. $15.00." Church History 60, no. 3 (1991): 411–12. http://dx.doi.org/10.2307/3167502.

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10

Louzao Villar, Joseba. "La Virgen y lo sagrado. La cultura aparicionista en la Europa contemporánea." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 152. http://dx.doi.org/10.18239/vdh_2019.08.08.

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RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha ali
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