DOCSLIB.ORG

A Ministry and Community of Prayer of the Episcopal Diocese of Vermont

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Ministry and Community of Prayer of the Episcopal Diocese of Vermont A ministry and community of prayer of The Episcopal Diocese of Vermont A few notes about today's service. Please leave your microphone on mute during the responsory portions of the service. We will always read the Gospel appointed for the day so that we can read and meditate on Jesus' words and teaching. MORNING PRAYER August 7, 2021 Saturday of Ordinary Time, Proper 13 John Mason Neale, Priest and Hymnographer, 1866 Opening Sentence The Officiant says the following Confess your sins to each other and pray for each other so that you may be healed. The prayer of the righteous person is powerful in what it can achieve. James 5:16 Invitatory and Psalter Officiant O God, open our lips. People And our mouth shall proclaim your praise. All Praise to the holy and undivided Trinity, one God: as it was in the beginning, is now, and will be for ever. Amen. Alleluia. Officiant God is the Source to whom all things return: People Come let us worship. read in unison Venite Psalm 95:1-7 Come, let us sing to the Holy One; * let us shout for joy to the Rock of our salvation. Let us come before God’s presence with thanksgiving, * and raise a loud shout with psalms. For you, O God, are a great God; * you are great above all gods. In your hand are the caverns of the earth, * and the heights of the hills are yours also. The sea is yours, for you made it, * and your hands have molded the dry land. Come, let us bow down and bend the knee, * and kneel before God, our Maker, For you are our God, and we are the people of your pasture and the sheep of your hand. * Oh, that today we would hearken to your voice! Officiant God is the Source to whom all things return: People Come let us worship. Psalms Appointed Psalms 87 and 90 Psalm 87 Fundamenta ejus 1 On the holy mountain stands the city God has founded; * God loves the gates of Zion more than all the dwellings of Jacob. 2 Glorious things are spoken of you, * O city of our God. 3 I count Egypt and Babylon among those who know me; * behold Philistia, Tyre, and Ethiopia: in Zion were they born. 4 Of Zion it shall be said, “Everyone was born there, * and the Most High God shall sustain it.” 5 God will record in the roll of the peoples, * “These also were born there.” 6 The singers and the dancers will say, * “All my fresh springs are in you.” 90 Domine, refugium 1 O God, you have been our refuge * from one generation to another. 2 Before the mountains were brought forth, or the land and the earth were born, * from age to age you are God. 3 You turn us back to the dust and say, * “Go back, O child of earth.” 4 For a thousand years in your sight are like yesterday when it is past * and like a watch in the night. 5 You sweep us away like a dream; * we fade away suddenly like the grass. 6 In the morning it is green and flourishes; * in the evening it is dried up and withered. 7 For we consume away in your displeasure; * we are afraid because of your wrathful indignation. 8 Our iniquities you have set before you * and our secret sins in the light of your countenance. 9 When you are angry, all our days are gone; * we bring our years to an end like a sigh. 10 The span of our life is seventy years, perhaps in strength even eighty; * yet the sum of them is but labor and sorrow, for they pass away quickly and we are gone. 11 Who regards the power of your wrath; * who rightly fears your indignation? 12 So teach us to number our days * that we may apply our hearts to wisdom. 13 Return, O God; how long will you tarry? * Be gracious to your servants. 14 Satisfy us by your loving-kindness in the morning; * so shall we rejoice and be glad all the days of our life. 15 Make us glad by the measure of the days that you afflicted us * and the years in which we suffered adversity. 16 Show your servants your works * and your splendor to their children. 17 May the graciousness of our God be upon us; * prosper the work of our hands; prosper our handiwork. Praise to the holy and undivided Trinity, one God: as it was in the beginning, is now, and will be for ever. Amen. The Lessons First Reading Reader: A reading from the Acts of the Apostles: 20:1-16 After the uproar had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia. When he had gone through those regions and had given the believers much encouragement, he came to Greece, where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia. He was accompanied by Sopater son of Pyrrhus from Beroea, by Aristarchus and Secundus from Thessalonica, by Gaius from Derbe, and by Timothy, as well as by Tychicus and Trophimus from Asia. They went ahead and were waiting for us in Troas; but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days. On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. There were many lamps in the room upstairs where we were meeting. A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. But Paul went down, and bending over him took him in his arms, and said, ‘Do not be alarmed, for his life is in him.’ Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. Meanwhile they had taken the boy away alive and were not a little comforted. We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself. When he met us in Assos, we took him on board and went to Mitylene. We sailed from there, and on the following day we arrived opposite Chios. The next day we touched at Samos, and the day after that we came to Miletus. For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost. Here ends the reading. read in unison Canticle N A Song of God’s Love 1 John 4:7-11 Beloved, let us love one another, * for love is of God. Whoever does not love does not know God, * for God is Love. In this the love of God was revealed among us, * that God sent his only Son into the world, so that we might live through Jesus Christ. In this is love, not that we loved God but that God loved us * and sent his Son that sins might be forgiven. Beloved, since God loved us so much, * we ought also to love one another. For if we love one another, God abides in us, * and God’s love will be perfected in us. The Gospel Reader: A reading from the Gospel of Mark 9:30-41 They went on from there and passed through Galilee. He did not want anyone to know it; for he was teaching his disciples, saying to them, ‘The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.’ But they did not understand what he was saying and were afraid to ask him. Then they came to Capernaum; and when he was in the house he asked them, ‘What were you arguing about on the way?’ But they were silent, for on the way they had argued with one another about who was the greatest. He sat down, called the twelve, and said to them, ‘Whoever wants to be first must be last of all and servant of all.’ Then he took a little child and put it among them; and taking it in his arms, he said to them, ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.’ John said to him, ‘Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.’ But Jesus said, ‘Do not stop him; for no one who does a deed of power in my name will be able soon afterwards to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. Here ends the reading. A moment of silence is observed so that we may reflect on the teachings and ministry of Jesus.
Load more

Recommended publications
  • An Early Ecclesiological Tour
    AN EARLY ECCLESIOLOGICAL TOUR In 1843 John Mason Neale, one of the founders of the Cambridge Camden Society, composed a short book on a subject that was beginning to attract good numbers of well-educated young men whose imagination was stirred by the drama of the Oxford Movement and the consequent attention directed to the condition of the nation's churches. The Camden Society had been established in 1839 to promote Ecclesiology - 'the study of Gothic Architecture, and of Ecclesiastical Antiquities', - and it rapidly became the main channel for the investigation of Gothic design in all its phases and for the consideration of the appropriate furnishings of an Anglican church in the mid-nineteenth century.i Neale was in his final year at Trinity College in 1839; by 1843 he was Chairman of the Society and already the author of numerous pamphlets on ecclesiological matters, often in conjunction with his close friend at Trinity, Benjamin Webb. The Society encouraged its members to undertake church tours, in a restricted locality, to record the contents and condition of churches in a systematic way, in order to create a register of the medieval buildings of the Church of England.ii During his undergraduate years, Neale made several intensive tours of different localities, which set the pattern for the perambulations that he described in his book of 1843.iii He gave this book an enigmatic title: Hierologus: A Church Tour though England and Wales. Hierologus can be translated as 'A Discourse on Sacred Matters'. The format of the book is modelled on Izaac Walton's Compleat Angler, where the interlocutors are Piscator, Venator and Auceps, the angler, the hunter and the hawker.
    [Show full text]
  • Ecclesiology Today
    •I ECCLESIOLOGY TODAY Numbcr9 January 1996 Incorporating the NEWSLETTER of the ECCLESIOLOGICAL SOCIETY Successor ofthe Cambridge Camden Sociery of 1839 Registered Charity no. 210501 PRESIDENT; D.R. Buttress, MA, Dip.Arch., FSA, ARIBA Surveyor of Wesuninster Abbey IN THIS ISSUE Annual General Meeting and Annual Service Planning Day Records of the Ecclesiological Society Conference 1996 Articles: St. Mark's, Silvertown; The Revd. Dr. John Mason Neale 1818-1866; Dr. Campbell's Visit to London; Peace Which the World Cannot Give For the Bookshelf Details of Summer Visits ECCLESIOLOGY TODAY Number9 January 1996 Incorporating the NEWSLETTER of the ECCLESIOLOGICAL SOCIETY Successor ofthe Cambridge Camden Socie1y of 1839 Reg islered Charity no. 210501 PRESIDENT: D.R. Buttress, MA, Dip.Arch., FSA, ARIBA S11rveyor of Westminster Abbey THE SOCIETY'S OFFICERS SUBSCRIPTIONS CHAIRMAN OF THE COUNCIL: Paul Velluet, B.A., Annual subscriptions were due on lst January. Those _,.. BArch, MLitt, RIBA, 9 Bridge Road, St. Margaret's, still outstanding should be sent as soon as possible to the Twickenham, Middlesex TWl IRE. Hon. Treasurer, Mr. R.L. Cline, 34 Kingstown Street, HON. SECRETARY & EDITOR of "ECCLESIOLOGY London NWl 8JP. The rates are once again unchanged: TODAY": Professor Kenneth H. Muna, BArch, DipArch, £6 for members within 30 miles of central London FRIBA, "Underedge'', Back Lane, Hathersage, Derbyshire (reduced to £4 for under-25 and retired members), £4 for S30 lAR. country members (reduced to £3 for under-25 and retired HON. TREASURER: Roger Cline, MA, LLB, 34 members) and £5 for corporate members; overseas rates Kingstown Street, London NWl 8JP. are likewise unchanged.
    [Show full text]
  • John Mason Neale Trail, East Grinstead John Mason Neale (B.1818-D.1866) Was Warden at Sackville College Almshouse from 1846-1866
    John Mason Neale Trail, East Grinstead John Mason Neale (b.1818-d.1866) was Warden at Sackville College Almshouse from 1846-1866. He lived there with his wife and family and wrote many well- known hymns and carols, including “Good King Wenceslas”. In St Swithun’s Church, John Mason Neale is depicted in the central panel of the Oxford Movement window on the north or left hand wall of the church as you face the altar. His prayer desk is in the Lady Chapel, his Crucifix hangs over the altar and his tomb is in the churchyard. From the Church walk towards the High Street and after passing under the iron arch turn left along the footpath. Just before reaching Church Lane, enter the Churchyard via the iron gate and John Mason Neale’s tomb is a few yards in, on your right. Retrace your steps and go out onto Church Lane, turn right to the High Street and walk east to Sackville College. St Swithun’s Church is open during the daytime. Free Guided Tours Monday & Thursday afternoons at 2pm during the summer Church Tours please contact John Ellis [email protected] 01342 300810 Contact: The Parish Administrator, St. Swithun's Close, East Grinstead, West Sussex,RH19 3BB Tel: 01342 325026 Email: [email protected] www.swithuneastgrinstead.org.uk S. Metcalfe 30/12/2017 From Sackville College: Follow the High Street to Church Lane and enter the Churchyard via the iron gate: John Mason Neale’s tomb is a few yards in on your right. Retrace your steps and go right.
    [Show full text]
  • A Christmas Carol Treasury
    A Victorian Carol Book Popular Selections from the 19th Century Suggested from the contents of hymnals and carol collections of the Era A Victorian Carol Book Popular Selections from the 19th Century Suggested from the contents of hymnals and carol collections of the Era First Edition Copyright 2004, Douglas D. Anderson All rights reserved. You may freely reproduce for non-commercial uses, so long as this notice is included. Get updates and additional carols and hymns at The Hymns and Carols of Christmas www.hymnsandcarolsofchristmas.com All songs in this songbook are in the public domain. Only public domain arrangements have been used in the compilation of this collection. Sources include: William Sandys, Christmas Carols Ancient and Modern London: Richard Beckley, 1833 Joshua Sylvestre, A Garland of Christmas Carols, Ancient and Modern London: 1861, reprinted by A. Wessels Company, New York, 1901 (Sylvestre is believed to have been a pseudonym for collaboration between William Sandys and William Henry Husk) William Henry Husk, Songs of the Nativity London: John Camden Hotten, 1868, reprinted by Norwood Editions, Norwood, PA, 1973 Rev. Henry Ramsden Bramley and Sir John Stainer, Christmas Carols New and Old First, Second and Third Series London: Novello, Ewer & Co., ca 1860s and 1870s Rev. Richard R. Chope, Carols For Use In Church London: William Clowes & Sons, The Complete Edition, 1894 Martin Shaw and Rev. Percy Dearmer, The English Carol Book London: Mowbray & Co., Ltd. First Series, 1913 Second Series, 1919 Rev. Charles L. Hutchins, Carols Old And Carols New Boston: The Parish Choir, 1916 A Victorian Carol Book Table of Contents 1.
    [Show full text]
  • John Mason: Anglican Millenarian and Friend of Dissenters 1
    JOHN MASON: ANGLICAN MILLENARIAN AND FRIEND OF DISSENTERS 1 MARILYN LEWIS In an earlier article, 2 John Mason, the millenarian rector of Water Straiford, was depicted as an old-fashioned Puritan within the Church of England who was friendly with Dissenters and much admired by later Evangelicals. Here, his relationships with contemporary Dissenting, and barely conforming, friends and his influence on later Evangelical admirers and critics, both Anglican and Nonconformist, are explored in greater depth. His career shows that the bound• aries between the Church of England and Dissent were less sharply demarcated than is often supposed. The Buckinghamshire writer of the much-loved hymn 'How shall I sing that majesty which angels do admire?' emerges as a fascinating case study in the history of English Protestantism. John Mason, rector of Water Stratford near Buck• millenarianism to ask whether his theology was ingham, gained notoriety for predicting the second influenced by Dissent, we see how later Dissenters coming of Christ at Ascensiontide 1694 and gath• and Anglican Evangelicals generally criticized his ering a group of perhaps 500 disciples to wait for preaching of the second Advent. Finally, we notice it. He died three or four days after Ascension Day, the Dissenters among Mason's descendants, but a few of his followers remained at Water including his great-great-great-great grandson Stratford until the early eighteenth century. Mason John Mason Neale, who was a catholic dissenter would probably be remembered only as a mistaken within the Church of England. enthusiast if he had not written hymns, a few of Before looking in detail at Mason's relationships which are still sung, and had his grandson not with Dissenters, it is necessary to place his career published a collection of his sayings and letters, within the context of seventeenth-century English which were treasured by eighteenth- and nine• church history.
    [Show full text]
  • Carol Service, 1947
    Carol Service 1947 Carol Service, 1947 Sources: Carols 1-32: Martin Shaw and Percy Dearmer, eds., The English Carol Book: First Series (London: A. R. Mowbray & Co., Ltd., 1913) • Carol 7, Christ Is Born • Carol 9, The First Nowell • Carol 13, Good King Wenceslas • Carol 19, In Dulci Jubilo • Carol 21, The Crown Of Roses (When Jesus Christ Was Yet A Child) Carols 33-54: Martin Shaw and Percy Dearmer, eds., The English Carol Book: Second Series (London: A. R. Mowbray & Co., Ltd., 1919) • Carol 51, This Endris Night Hymns: W. H. Monk and C. Steggall, eds., Hymns Ancient and Modern (London: William Clowes and Sons, Ltd., "Old Edition, 1889," reprinted 1906) • Hymn 59, O Come, All Ye Faithful • Hymn 62, While Shepherds Watched Their Flocks • Hymn 79, As With Gladness, Men Of Old • Hymn 329, Once In Royal David's City • Hymn 622, Virgin-Born! We Bow Before Thee Page 2 Carol Service, 1947 Carol Service, 1947 One evening in September 2004, I received a copy of The English Carol Book: Complete Edition by Martin Shaw and Percy Dearmer (1938). On the back cover was a handwritten note, "Carol Service, 1947," No mention was made of which hymnal was being used. I obtained this copy from a bookstore in Rockport, Massachusetts, USA. I posted this finding to the Christmas International Group at Yahoo.com. The next day, a member of the group, Alan E. Mack, posted the following message: In all probability it was the British hymnal Hymns Ancient and Modern, Standard Edition, 1924. If this were so, the hymns would be #59: "O come all ye faithful;" #62: "While
    [Show full text]
  • All for Love: John Mason Neale and the Perth Deanery Refusal
    All for Love: John Mason Neale and the Perth Deanery Refusal Litvack, L. (1987). All for Love: John Mason Neale and the Perth Deanery Refusal. Churchman: A Journal of Anglican Theology, 101(1), 36-38. Published in: Churchman: A Journal of Anglican Theology Document Version: Publisher's PDF, also known as Version of record Queen's University Belfast - Research Portal: Link to publication record in Queen's University Belfast Research Portal General rights Copyright for the publications made accessible via the Queen's University Belfast Research Portal is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The Research Portal is Queen's institutional repository that provides access to Queen's research output. Every effort has been made to ensure that content in the Research Portal does not infringe any person's rights, or applicable UK laws. If you discover content in the Research Portal that you believe breaches copyright or violates any law, please contact [email protected]. Download date:26. Sep. 2021 All for Love: John Mason Neale and the Perth Deanery Refusal LEON LITVACK 1. Cambridge Days and the Bishop of Chichester's Inhibition In order to understand John Mason Neale's interest in the Scottish Episcopal Church, it is necessary to begin with a survey of his education at Cambridge, and of the religious atmosphere of the time. As a young man, after an evangelical upbringing and a university education during which he had been swept up by the tides of the Oxford Movement and the Gothic revival, he had become convinced that the Church of England was an authentic part of the historic Catholic Church.
    [Show full text]
  • The Influence of John Mason Neale and the Theology of Symbolism
    The Influence of John Mason Neale and the Theology of Symbolism © S.D. de Hart, Ph.D. This paper is taken from an unpublished doctoral dissertation (Anglo-Catholics and the Vestment Controversy in the 19th Century with special reference to the question of authority) by the Very Rev. Scott D. de Hart, completed in 1997 at Wycliffe Hall, Oxford University in a collaborate research programme with Coventry University. Any use of this material should reference the author. For more information write [email protected] HE INFLUENCE of the Tractarian teaching is often the sole theological basis for studies in Ritualism, but it is also necessary to analyze the literary contribution T and influence of one who might be properly considered the finest theologian of nineteenth century Ritualism. Many factors conditioned the High Church Party to implement ritualistic practices, but in evaluating the writings that show the earliest signs of ritual development, one man stands at the forefront: John Mason Neale. Ironically, he was quite independent of the Tractarians. His writings are the most developed apologetic for Ritualism, his work giving expression to its meaning far beyond the scope of any Tractarian. In his historical outline of the rise of Ritualism, Archbishop Davidson somehow ignored the personal influence and theological strength of Neale on symbolism and ritual.1 In a determined effort to understand the rise of Ritualism, the Commission thought to begin with the writings of ‘rubricans’2 while ignoring the theology of symbolism identified with John Mason Neale. The historical approach of the Ecclesiastical Commission aimed at gaining insight into the handling of legal difficulties arising in the Church of England.
    [Show full text]
  • John Mason Neale and the Perth Deanery Refusal LEON LITVACK
    All for Love: John Mason Neale and the Perth Deanery Refusal LEON LITVACK 1. Cambridge Days and the Bishop of Chichester's Inhibition In order to understand John Mason Neale's interest in the Scottish Episcopal Church, it is necessary to begin with a survey of his education at Cambridge, and of the religious atmosphere of the time. As a young man, after an evangelical upbringing and a university education during which he had been swept up by the tides of the Oxford Movement and the Gothic revival, he had become convinced that the Church of England was an authentic part of the historic Catholic Church. At the time (1836-1840) when Neale went to Cambridge, the Church of England was experiencing a period of inner strife. The progressive decline of church life and the spread of 'Liberalism' in theology were causing grave misgivings among churchmen. On the other hand, the works of such men as the Bishop of Oxford, Charles Lloyd, 1 and those of the Romantic Movement, had led to a new interest in many elements of primitive and mediaeval Christianity. Among the more immediate causes were the fear that the Catholic Emancipation Act would lead many Anglicans into the Roman Catholic Church, the anxiety occasioned by the Reform Bill ( 1832). and the plan to suppress ten Irish bishoprics. An awareness of this problem among the intellectual 'elite' at the universities gave rise to such groups as the Oxford Movement. founded by Pusey and his followers in 1833, and the Cambridge Camden Society, founded by Neale in 1839.
    [Show full text]
  • Contents EDITORIAL: a SNAPSHOT of the SIXTIES Page 2
    Contents EDITORIAL: A SNAPSHOT OF THE SIXTIES page 2 THE DOCTRINE OF HOLY COMMUNION ACCORDING TO THE FORMULARIES OF THE CHURCH OF ENGLAND 6 Simon McKie ‘I BELIEVE IN THE ENGLISH REFORMATION’ 38 Robert J D Wainwright JOHN MASON NEALE: HYMNOLOGIST 54 Roger Homan BRANCHES AND BRANCH CONTACTS 62 1 Editorial: A Snapshot Of The Sixties recently reread Paul Ferris’s portrait of the Church of England, originally published in 1962 (‘between the end of the Chatterley ban I and the Beatles’ first LP’), and then in an updated edition in 19641. I find it fascinating; Ferris avowedly approaches the subject in the guise of the sceptical modern—‘I am of course an outsider’—and a point is often reached at which the words used by theologians or clergy leave him puzzled or bemused. On the other hand the attitude is not satirical, except in so far as the people interviewed make themselves absurd by their own quoted words2. He has a journalist’s nose for a story, and a novelistic eye for detail. And the reader is impressed with his industry: he had not only thoroughly researched the structure, law and finances of the Church, but interviewed a very large number of people—the Archbishop of Canterbury (Ramsey) and other bishops, parochial clergy, bureaucrats at Church House, investment men at the Church Commissioners, monks and nuns, the Church Society, the Lord Chancellor’s Appointments Secretary, religious broadcasters and a number of well-known theologians and commentators (including John Robinson, Alec Vidler, Charles Raven and HA Williams). He attended parochial meetings, clergy training sessions and the deposition (‘unfrocking’) of a priest at Southwark Cathedral presided over by the flamboyant Mervyn Stockwood.
    [Show full text]
  • John Mason Neale and the Perth Deanery Refusal LEON LITVACK
    All for Love: John Mason Neale and the Perth Deanery Refusal LEON LITVACK 1. Cambridge Days and the Bishop of Chichester's Inhibition In order to understand John Mason Neale's interest in the Scottish Episcopal Church, it is necessary to begin with a survey of his education at Cambridge, and of the religious atmosphere of the time. As a young man, after an evangelical upbringing and a university education during which he had been swept up by the tides of the Oxford Movement and the Gothic revival, he had become convinced that the Church of England was an authentic part of the historic Catholic Church. At the time (1836-1840) when Neale went to Cambridge, the Church of England was experiencing a period of inner strife. The progressive decline of church life and the spread of 'Liberalism' in theology were causing grave misgivings among churchmen. On the other hand, the works of such men as the Bishop of Oxford, Charles Lloyd, 1 and those of the Romantic Movement, had led to a new interest in many elements of primitive and mediaeval Christianity. Among the more immediate causes were the fear that the Catholic Emancipation Act would lead many Anglicans into the Roman Catholic Church, the anxiety occasioned by the Reform Bill ( 1832), and the plan to suppress ten Irish bishoprics. An awareness of this problem among the intellectual 'elite' at the universities gave rise to such groups as the Oxford Movement, founded by Pusey and his followers in 1833, and the Cambridge Camden Society, founded by Neale in 1839.
    [Show full text]
  • Grayson Carter
    GRAYSON CARTER Work Address Fuller Theological Seminary Arizona 1110 East Missouri Avenue, Suite 530 Phoenix, Arizona 85014 Phone: (602) 220-0400 Fax: (602) 220-0444 e-mail: [email protected] Amazon Author Page PRESENT APPOINTMENT 2002-Present Associate Professor of Church History, Fuller Theological Seminary, Phoenix, Arizona (Tenure Granted, 2008) EDUCATION 1984-90 D.Phil. (Theology) Oxford University (Christ Church), Oxford, England Concentration: Church History/Historical Theology 1989-90 General Theological Studies Wycliffe Hall, Oxford University, Oxford, England (3rd year M.Div. Course) Concentration: Biblical/Liturgical/Pastoral Theology 1981-4 M.A. (Theology) Fuller Theological Seminary, Pasadena, California Concentration: Church History/Historical Theology 1972-6 B.S. (Finance/Economics) Marshall School of Business, University of Southern California, Los Angeles, California RESEARCH/WRITING IN PROGRESS (UNDER CONTRACT) Co-editor, The Diary of the Revd. John Hill, Vice-Principle of St. Edmund Hall, Oxford, 1803-1850. 2-3 vols. (proposed) (Co-editor: Andrew Atherstone, Oxford University). The Church of England Record Society (Woodbridge: Boydell and Brewer, forthcoming). RESEARCH/WRITING IN PROGRESS (NOT UNDER CONTRACT) Author, The Western Schism. A monographic study of a coterie of wealthy and well-connected clerical and lay Anglican Evangelical seceders from the Church of England in 1815 – the first large-scale schism from the church since the Nonjurors in the late seventeenth century. The schism set in motion considerable popular agitation over the theological claims of the Established Church at a time of great social, political, and religious unrest. Three chapters + Appendix completed (approximately 52,000 words); five chapters + Introduction and Conclusion currently in draft form (approximately 90,000 words).
    [Show full text]