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Книги з теми "Catholic Committee (London, England)"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 17 лютого 2022

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1

(England), Catholic Church Diocese of London. London, 1076-1187. Oxford [England]: Published for the British Academy by Oxford University Press, 1999.

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2

Assembly, London. Report of the 7 July Review Committee. London: Greater London Authority, 2006.

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3

Biggs-Davison, John Alec. A Catholic companion to the Houses of Parliament. Farnworth, Bolton: Catholic Printing Co. of Farnworth, 1990.

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4

Manning, John Patrick. John Henry Newman and the Rambler: Model of theological integrity. Ann Arbor, MI: UMI, 2000.

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5

Camden (England). Department of Planning and Communications. Objections to the Borough plan alterations: Report of the Director of Planning and Communications [to the] London Borough of Camden Planning and Communications Committee, 17 September 1985. London: London Borough of Camden, 1985.

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6

Guildhall Library (London, England). A handlist of non-conformist, Roman Catholic, Jewish and burial ground registers at Guildhall Library. 2nd ed. London: The Library, 1993.

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7

Murphy, Michael. The Oratorian ragged schools of Our Lady of Compassion, Drury Lane, 1851-1863. North Harrow: M. Murphy, 1996.

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8

Bortolato, Quirino. Pio X, le Olimpiadi e lo sport. Treviso: Editrice S. Liberale, 2012.

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9

The London bombings: Protecting civilian targets from terrorist attacks, part I and II : hearing before the Subcommittee on Economic Security, Infrastructure Protection, and Cybersecurity of the Committee on Homeland Security, House of Representatives, One Hundred Ninth Congress, first session, September 7, 2005 and October 20, 2005. Washington: U.S. GPO, 2007.

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10

After the London attacks: What lessons have been learned to secure U.S. transit systems? : hearing before the Committee on Homeland Security and Governmental Affairs, United States Senate, One Hundred Ninth Congress, first session, September 21, 2005. Washington: U.S. G.P.O., 2006.

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11

Rossiter, Jenny. In the middle of our street: Community development and the Catholic Church in England and Wales : a report from the Catholic Agency for Social Concern in association with the Committee for Community Relations, Catholic Bishops' Conference of England and Wales. London: Catholic Agency for Social Concern, 2002.

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12

Redworth, Glyn. The she-apostle: The extraordinary life and death of Luisa de Carvajal. Oxford: Oxford University Press, 2008.

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13

The she-apostle: The extraordinary life and death of Luisa de Carvajal. Oxford: Oxford University Press, 2008.

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14

V, Holleran James, ed. A Jesuit challenge: Edmund Campion's debates at the Tower of London in 1581. New York: Fordham University Press, 1999.

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15

The London attacks: Training to respond in a mass transit environment : hearing before the Subcommittee on Emergency Preparedness, Science, and Technology of the Committee on Homeland Security, House of Representatives, One Hundred Ninth Congress, first session, July 26, 2005. Washington: U.S. G.P.O., 2006.

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16

Catholic Church. Bishops' Joint Committee on Bio-Ethical Issues. Antenatal tests: What you should know : a document issued by the Joint Committee on Bioethical Issues established by the Catholic Bishops of England, Ireland, Scotland and Wales. London: Catholic Truth Society, 1989.

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17

Antwerp & The World: Richard Verstegan and The International Culture Of Catholic Reformation. Leuven Univ Pr, 2004.

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18

The bishops' register of confirmations in the London district of the Catholic Church in England, 1826-1837 and 1843. West Wickham: Catholic Family History Society, 2001.

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19

Roman Catholic Chapel at the Neapolitan Legation (London, England), Roman Catholic Chapel at the Imperial Legation of Austria (London, England), and Catholic Family History Society (London, England), eds. The registers of the Neapolitan Chapel, London, 1764-1855: The registers of the Imperial Chapel, London, 1764-1820. London: Catholic Family History Society, 1997.

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20

Look at St. Etheldreda's. Bessacarr, 1988.

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21

She-Apostle: The Extraordinary Life and Death of Luisa de Carvajal. Oxford University Press, 2011.

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22

Divided Against Zion: Anti-Zionist Opposition to the Creation of a Jewish State in Palestine, 1945-1948 (Cass Series--Israeli History, Politics, and Society, Number 11). Routledge, 2000.

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23

Miller, Rory. Divided Against Zion: Anti-Zionist Opposition in Britain to a Jewish State in Palestine, 1945-1948 (Cass Series--Israeli History, Politics, and Society, 1). Frank Cass Publishers, 2000.

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24

Socialism and the Diasporic 'Other': A Comparative Study of Irish Catholic and Jewish Radical and Communal Politics in East London, 1889-1912. Liverpool University Press, 2018.

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25

Guildhall Library (London, England). Handlist of non-conformist, Roman Catholic, Jewish and burial ground registers. (London, England) : Guildhall Library, City of London, 1986.

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26

Letters of Luisa de Carvajal y Mendoza. Taylor & Francis Group, 2012.

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27

Chesterton, G. K. The Collected Works of G. K. Chesterton: Christendon in Dublin, Irish Impressions, the New Jerusalem, a Short History of England, the Patriotic Idea, Explaining the English, London, What Are (Collected Works, Volume 20). Ignatius Press, 2002.

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28

The Holy Bullet. Jove, 2010.

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29

Reforming Printing Syon Abbeys Defence Of Orthodoxy 15251534. Oxford University Press, USA, 2012.

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30

Randall, Ian. Baptists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0003.

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Анотація:

Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into saving Light. The subsequent, sometimes bitter struggles among British Quakers turned on the question of whether the infallible Bible or leadings from the Light should be the primary means for guiding Friends to eternal salvation. Three of the most significant upheavals originated in Manchester. In 1835 Isaac Crewdson, a weighty Manchester Friend, published A Beacon to the Society of Friends which questioned the authority of the Inward Light and the entire content of traditional Quaker ministry as devoid of biblical truth. The ensuing row ended with Crewdson and his followers separating from the Friends. Following this Beacon Separation, however, British Quakerism was increasingly dominated by evangelical principles. Although influenced by J.S. Rowntree’s Quakerism, Past and Present, Friends agreed to modify their Discipline, a cautious compromise with the modern world. During the 1860s a new encounter with modernity brought a second upheaval in Manchester. An influential thinker as well as a Friend by marriage, David Duncan embraced, among other advanced ideas, higher criticism of biblical texts. Evangelical Friends were not pleased and Duncan was disowned by a special committee investigating his views. Duncan died suddenly before he could take his fight to London Yearly Meeting, but his message had been heard by younger British Friends. The anti-intellectual atmosphere of British Quakerism, presided over by evangelical leader J.B. Braithwaite, seemed to be steering Friends towards mainstream Protestantism. This tendency was challenged in a widely read tract entitled A Reasonable Faith, which replaced the angry God of the atonement with a kinder, gentler, more loving Deity. A clear sign of changing sentiments among British Friends was London Yearly Meeting’s rejection of the Richmond Declaration (1887), an American evangelical manifesto mainly written by J.B. Braithwaite. But the decisive blow against evangelical dominance among Friends was the Manchester Conference of 1895 during which John Wilhelm Rowntree emerged as leader of a Quaker Renaissance emphasizing the centrality of the Inward Light, the value of social action, and the revival of long-dormant Friends’ Peace Testimony. Before his premature death in 1905, J.W. Rowntree and his associates began a transformation of British Quakerism, opening its collective mind to modern religious, social, and scientific thought as the means of fulfilling Friends’ historic mission to work for the Kingdom of God on earth. During the course of the nineteenth century, British Quakerism was gradually transformed from a tiny, self-isolated body of peculiar people into a spiritually riven, socially active community of believers. This still Dissenting Society entered the twentieth century strongly liberal in its religious practices and passionately confident of its mission ‘to make all humanity a society of Friends’.

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31

Raffe, Alasdair. Introduction: Scotland in Revolution, 1685–1690. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427579.003.0001.

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IN DECEMBER 1688, THE authority of King James VII, Scotland’s last Catholic ruler and most self-consciously ‘absolute’ monarch, collapsed. As recently as the summer, James’s government had seemed strong. The political instability convulsing his southern kingdom of England, where James had prosecuted seven bishops for refusing his commands, had no visible parallel in Scotland. North of the Tweed, the king’s highly innovative policies – religious toleration, the promotion of Catholicism and systematic intervention in local government – were unchallenged. But in November, the invasion of southern England by William of Orange, James’s Dutch nephew and son-in-law, quickly undermined the government in Scotland. Despite gathering his army to confront William’s forces on Salisbury Plain, James failed to resist the invaders, withdrawing to London on 23 November....

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32

Ruse, Michael. Onward Christian Soldiers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0005.

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In 1914, Europe went to war, because of German expansionism, but without a central moral purpose as in 1939. Christian leaders had to scramble to find justification, which they soon located in our sinful nature, and most particularly the sinful nature of the opponents. In major respects, therefore, the First World War was a religious war, battling against the infidel. Anglican leaders, like the Bishop of London, Arthur F. Winnington Ingram, urged the necessity of killing Germans; and Lutheran leaders on the other side, like Adolf von Harnack, were no less bloodthirsty. There was an often-despised pacifist minority. In England, this included the philosopher Bertrand Russell, who was very much not a Christian, and members of the “Fellowship of Reconciliation,” who very much were Christians. In America, the Episcopalian bishop of Utah, Paul Jones, got the sack because of his pacifism, and the Catholic Ben Salmon was sent to jail and refused communion by his church.

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