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LONDON METROPOLITAN ARCHIVES LIBERATION SOCIETY A/LIB Page 1 Reference Description Dates ADMINISTRATION Minutes A/LIB/001 Minute
LONDON METROPOLITAN ARCHIVES Page 1 LIBERATION SOCIETY A/LIB Reference Description Dates ADMINISTRATION Minutes A/LIB/001 Minute book [of the committee] of The British Jan 1850 - Anti-State-Church Association; indexed; Nov 1853 marked "Vol. 2" A/LIB/002 Minute book of the Executive Committee of the Nov 1853 - Society for the Liberation of Religion from State Dec 1861 -Patronage and Control; indexed A/LIB/003 Minute book of the Executive Committee of the Jan 1862 - Society for the Liberation of Religion from State Dec 1867 -Patronage and Control; indexed A/LIB/004 Minute book of the Executive Committee of the Jan 1868 - Society for the Liberation of Religion from State Dec 1872 -Patronage and Control; indexed, marked "Vol. V". A/LIB/005 Minute book of the Executive Committee of the Jan 1873 - Jul Society for the Liberation of Religion from State 1877 -Patronage and Control; indexed, marked "Vol. VI". A/LIB/006 Minute book of the Executive Committee of the Sep 1877 - Apr Society for the Liberation of Religion from State 1883 -Patronage and Control; indexed, marked "Vol. VII". A/LIB/007 Minute book of the Executive Committee of the May 1883 - Society for the Liberation of Religion from State Dec 1889 -Patronage and Control; indexed, marked "Vol. VIII". A/LIB/008 Minute book of the Executive Committee of the Jan 1890 - Apr Society for the Liberation of Religion from State 1898 -Patronage and Control; indexed, marked "Vol. IX". A/LIB/009 Minute book of the Executive Committee of the May 1898 - Society for the Liberation of Religion from State Apr 1907 -Patronage and Control; indexed, marked "Vol. -
Welsh Disestablishment: 'A Blessing in Disguise'
Welsh disestablishment: ‘A blessing in disguise’. David W. Jones The history of the protracted campaign to achieve Welsh disestablishment was to be characterised by a litany of broken pledges and frustrated attempts. It was also an exemplar of the ‘democratic deficit’ which has haunted Welsh politics. As Sir Henry Lewis1 declared in 1914: ‘The demand for disestablishment is a symptom of the times. It is the democracy that asks for it, not the Nonconformists. The demand is national, not denominational’.2 The Welsh Church Act in 1914 represented the outcome of the final, desperate scramble to cross the legislative line, oozing political compromise and equivocation in its wake. Even then, it would not have taken place without the fortuitous occurrence of constitutional change created by the Parliament Act 1911. This removed the obstacle of veto by the House of Lords, but still allowed for statutory delay. Lord Rosebery, the prime minister, had warned a Liberal meeting in Cardiff in 1895 that the Welsh demand for disestablishment faced a harsh democratic reality, in that: ‘it is hard for the representatives of the other 37 millions of population which are comprised in the United Kingdom to give first and the foremost place to a measure which affects only a million and a half’.3 But in case his audience were insufficiently disheartened by his homily, he added that there was: ‘another and more permanent barrier which opposes itself to your wishes in respect to Welsh Disestablishment’, being the intransigence of the House of Lords.4 The legislative delay which the Lords could invoke meant that the Welsh Church Bill was introduced to parliament on 23 April 1912, but it was not to be enacted until 18 September 1914. -
Proceedings Wesley Historical Society
Proceedings OF THE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLIII December 1982 THE MANTLE OF ELIJAH Nineteenth-century Primitive Methodism and Twentieth-century Pentecostalism [This article is based on a lecture delivered to the Lincolnshire Methodist History Society at Sleaford on IOth October 1980. Many of the references are to places and events in Lincolnshire, but the author has little reason to believe that Primitive Methodism in Lincolnshire was so unique as to render these references useless to readers in other parts of Britain.] y concern in this article (hence its title) is to pose the ques tion: Has the spirit of nineteenth-century Primitive Method Mism come to rest on twentieth-century Pentecostalism? Not that one would want to be suspected of suggesting that Primitive Methodism has been taken up by a whirlwind into heaven! But it does seem that something of the spirit of the one has been taken up by the other. I must go on to say that I am in no sense suggesting a theological comparison. In some ways the two movements seem quite close in their theological bases, but that is not the point of the comparison I wish to make. Clearly their particular beliefs about the Holy Spirit lead Pentecostalists to assess the Spirit's gifts differ ently, giving them a dominant concern to seek and give evidence of the more spectacular gifts, notably that of speaking in tongues. This emphasis is quite different from that of Primitive Methodism although I should be very interested to know whether Pentecostal type manifestations accompanied early Primitive Methodism. -
Unitarian Members of Parliament in the Nineteenth Century
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Stirling Online Research Repository Unitarian Members of Parliament in the Nineteenth Century A Catalogue D. W. Bebbington Professor of History, University of Stirling The catalogue that follows contains biographical data on the Unitarians who sat in the House of Commons during the nineteenth century. The main list, which includes ninety-seven MPs, is the body of evidence on which the paper on „Unitarian Members of Parliament in the Nineteenth Century‟ is based. The paper discusses the difficulty of identifying who should be treated as a Unitarian, the criterion chosen being that the individual appears to have been a practising adherent of the denomination at the time of his service in parliament. A supplementary list of supposed Unitarian MPs, which follows the main list, includes those who have sometimes been identified as Unitarians but who by this criterion were not and some who may have been affiliated to the denomination but who were probably not. The borderline is less sharp than might be wished, and, when further research has been done, a few in each list may need to be transferred to the other. Each entry contains information in roughly the same order. After the name appear the dates of birth and death and the period as an MP. Then a paragraph contains general biographical details drawn from the sources indicated at the end of the entry. A further paragraph discusses religious affiliation and activities. Unattributed quotations with dates are from Dod’s Parliamentary Companion, as presented in Who’s Who of British Members of Parliament. -
The Relationship Between Church and State in the United Kingdom
By David Torrance 28 July 2021 The relationship between church and state in the United Kingdom Summary 1 Establishment 2 Church of England 3 Church of Scotland 4 Church of Ireland 5 Church in Wales commonslibrary.parliament.uk Number CBP8886 The relationship between church and state in the United Kingdom Disclaimer The Commons Library does not intend the information in our research publications and briefings to address the specific circumstances of any particular individual. We have published it to support the work of MPs. You should not rely upon it as legal or professional advice, or as a substitute for it. We do not accept any liability whatsoever for any errors, omissions or misstatements contained herein. You should consult a suitably qualified professional if you require specific advice or information. Read our briefing ‘Legal help: where to go and how to pay’ for further information about sources of legal advice and help. This information is provided subject to the conditions of the Open Parliament Licence. Feedback Every effort is made to ensure that the information contained in these publicly available briefings is correct at the time of publication. Readers should be aware however that briefings are not necessarily updated to reflect subsequent changes. If you have any comments on our briefings please email [email protected]. Please note that authors are not always able to engage in discussions with members of the public who express opinions about the content of our research, although we will carefully consider and correct any factual errors. You can read our feedback and complaints policy and our editorial policy at commonslibrary.parliament.uk. -
David Lloyd George Nonconformity and Radicalism, C.1890 – 1906
DAVid LLOYD GEORGE NONCONFORmitY AND RAdicAliSM, C.1890 – 1906 David Lloyd George took a natural place in both radical and nonconformist traditions, on account of his family background and his upbringing in Wales. Ian Machin examines his story from 1890 to 1906. In particular, he traces how Lloyd George’s performance in relation to the Education Bill of 1902 and its aftermath was of pivotal significance in his career, building his political position in time for the Liberals’ lthough born in Man- David and his sister (a brother, return to office in chester, Lloyd George William, was born posthumously) December 1905, which Awas taken to Wales by his were then taken by their mother to Welsh parents when he was two live at Llanystumdwy, near Cric- in turn enabled him to months old, in 1863. They lived in cieth in south Caernarfonshire, at Pembrokeshire, his schoolmaster the home of her brother Richard demonstrate his striking father William’s native county, Lloyd, a lay preacher for the Dis- abilities in subsequent where William took the lease of a ciples of Christ and owner of a smallholding for health reasons, small shoemaking business. ‘Uncle years. but died from tuberculosis in 1864. Lloyd’ acted as a father to his 12 Journal of Liberal History 77 Winter 2012–13 DAVid LLOYD GEORGE NONCONFORmitY AND RAdicAliSM, C.1890 – 1906 sister’s three children and greatly Nineteenth-century noncon- became in Britain, and one of their influenced them. formity used radical methods and most prominent later members When David was born, modern support to seek the abolition of was Ronald Reagan). -
Methodist-History-2014-10-Wellings.Pdf (279.9Kb)
Methodist History, 53:1 (October 2014) RENEWAL, REUNION, AND REVIVAL: THREE BRITISH METHODIST APPROACHES TO “SERVING THE PRESENT AGE” IN THE 1950S MARTIN WELLINGS In the late 1950s, the British Methodist minister with the highest public profile was undoubtedly the Rev. Dr. Donald Soper. Born into a patrician Wesleyan family in 1903 and blessed with a rare blend of artistic and intel- lectual gifts, Soper proceeded from Saint Catherine’s College, Cambridge, and Wesley House with a First in theology to a series of appointments in the London Mission. In 1936, after ten years in the ministry, and just seven years after ordination, Soper moved to Kingsway Hall as Superintendent Minister of Hugh Price Hughes’ West London Mission, where he remained for the next forty-two years, retiring officially in 1978.1 As a compelling orator, a committed evangelist, an exponent of Wesleyan sacramentalism, and a left-of-center political activist, Soper bears compari- son with Hughes and with J. Ernest Rattenbury. It may be argued, however, that he surpassed his famous predecessors in attaining public prominence and in attracting controversy. Agility of mind, facility of speech, and a flair for repartee, honed by weekly open-air debates on Tower Hill, suited the de- veloping media of radio and television, and made Soper eminently quotable in the press. His combination of modernist theology, high sacramentalism, and Socialist politics, expressed with insouciant wit and unapologetic élan, thrilled audiences, delighted admirers, and reduced opponents to apoplectic fury. Rattenbury’s leadership of the Methodist Sacramental Fellowship may have cost him the Presidency of the Methodist Conference; Soper followed Rattenbury as MSF president in 1950, but was also elected Conference President by the Conference of 1952. -
Pushing at the Boundaries of Unity Anglicans and Baptists in Conversation Pushing Boundaries 30/9/05 13:20 Page Ii Pushing Boundaries 30/9/05 13:20 Page Iii
Pushing boundaries 30/9/05 13:20 Page i pushing at the boundaries of unity Anglicans and Baptists in conversation Pushing boundaries 30/9/05 13:20 Page ii Pushing boundaries 30/9/05 13:20 Page iii pushing at the boundaries of unity Anglicans and Baptists in conversation Faith and Unity Executive Committee of the Baptist Union of Great Britain The Council for Christian Unity of the Church of England Pushing boundaries 30/9/05 13:20 Page iv Church House Publishing All rights reserved. No part Church House of this publication may be Great Smith Street reproduced or stored or London SW1P 3NZ transmitted by any means or in any form, electronic Tel: 020 7898 1451 or mechanical, including Fax: 020 7898 1449 photocopying, recording, or any information storage and retrieval system without written ISBN 0 7151 4052 3 permission which should be sought from the Copyright GS Misc 801 Administrator, Church House Publishing, Church House, A report of the informal Great Smith Street, London conversations between the Council SW1P 3NZ. for Christian Unity of the Church of Email: [email protected]. England and the Faith and Unity Executive of the Baptist Union of Great Britain This report has only the authority of the commission that prepared it. Published 2005 for the Council for Christian Unity of the Archbishops’ Council and the Baptist Union of Great Britain by Church House Publishing Copyright © The Archbishops’ Council and the Baptist Union of Great Britain 2005 Typeset in Franklin Gothic 9.5/11pt Printed in England by The Cromwell Press Ltd, -
06 Clarendon - Binfield 30/9/05 3:27 Pm Page 107
06 Clarendon - Binfield 30/9/05 3:27 pm Page 107 THE LOST VILLAGE OF ANDRESCHURCH 107 AN EAST MIDLAND CALL: ITS CONTEXT AND SOME CONSEQUENCES. THE GENESIS OF CLARENDON PARK CONGREGATIONAL CHURCH Clyde Binfield I Thursday, 9 September 1886: Set off with Bennett for a three days walk en route to Leicester where I was due to preach on the Sunday: Mansfield, Newstead, Papplewick, Langley Mill … Ashby de la Zouche where we slept. Then Calke Abbey and St. Bernhard’s Abbey, a live monastery near Whitwick to Loughborough where we slept and walked next day with Mr. Alexander Baines by Garendon Park, Langcliff, over the Beacon Hill and Bradgate Park to Leicester. Found in Mr. Baines the husband of Lucy Thompson of Bowdon. Stayed with him and preached at the new Clarendon Park Chapel. Took tea with Mr. Stafford who knew many of my friends.1 Who is this diarist, preacher certainly although more muscular Christian than travelling preacher? He is Elkanah Armitage, minister of Doncaster Road Congregational Church, Rotherham. He is the greatly loved pastor of an incorrigibly awkward people, a physically and intellectually energetic man in his early forties. He also teaches philosophy at Rotherham College, which trained men for the Congregational ministry. This explains the companionable presence of Bennett, William Henry Bennett, ten years younger, who teaches Hebrew and Old Testament there. Bennett and Armitage belong to a new strain of the old breed of scholar minister: both are Cambridge firsts, Armitage in Moral Philosophy and Bennett in Theology. Armitage is a Trinity man, Bennett is St. -
Proceedings Wesley Historical Society
Proceedings OF THE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLIII September 1982 METHODIST UNION HIS article is intended to give the general reader (of whom there are many in our Society) a broad view of the events lead T ing to Methodist Union in 1932. It is not a scholarly essay; no original research has gone into its preparation; no new discoveries are announced, no startling revelations to disturb or excite a waiting world. As I began my ministry in the year that Union took place, I am one of a dwindling band who can draw on memory as well as history to recall what it meant, fifty years ago, to be a Wesleyan, a Primitive or a United Methodist. Should the aforesaid" general reader" desire to learn more about the Union negotiations, he is recommended to turn to John Kent's The Age of Disunity (1966), Robert Currie's Methodism Divided (1968), or John T. Wilkinson's Arthur Samuel Peake (1971). I write before the publication of Rupert Davies's Conference Lecture on Methodist Union, but I have had by me his essay The Church ill our Times (1979). I am still old-fashioned enough to suppose that the masculine in cludes the feminine, so when I use the term "layman" or its pronoun in a general sense, I include" laywoman". There is no need to invent the clumsy word " lay person ". I. Union implies division Methodist Union can be understood only against the background of its divisions, numerous and complicated though they be. Some of these were secessions which wounded and diminished the parent body, for they were protests against its polity and procedure. -
Nineteenth-Century British Baptist Attitudes Towards the Relations of Church and State
NINETEENTH-CENTURY BRITISH BAPTIST ATTITUDES TOWARDS THE RELATIONS OF CHURCH AND STATE David Bebbington The problem of church and state for British Baptists is well illustrated by an episode at Acadia College, Nova Scotia. Other denominations in the colony received public money for education and so, following the foundation of the college in 1838, it was natural for the new institution to obtain a state grant. In 1844, however, Joseph Belcher arrived from England as minister of Granville Street Baptist Church in Halifax. Almost immediately he questioned the rightness of accepting the grant. It was, he claimed, public, not denominational, money. Baptists should rely on their own fund-raising abilities and have nothing to do with state help for teaching theology. Belcher actually discouraged his friends in England from giving to Acadia College. Leading members of his congregation at Granville Street, formerly an Anglican place of worship that had gone over to the Baptists only in the late 1820s, were incensed by Belcher's sabotaging of their efforts to provide a good education for the sons of their new denomination. They had recently given their political allegiance to the Conservatives partly in order to ensure public financial support for their college. Now their own minister was undermining the whole scheme. They wanted him out of their pulpit. Belcher resisted, but because the leading members were trustees of the building, the minister was forced to leave. There was schism in the church, but Belcher departed for the fairer pastures of Philadelphia.1 Joseph Belcher was neither wild nor eccentric; he was certainly no angry young man. -
Primitive Methodism in the Yorkshire Wolds C. 1820-1932
Primitive Methodism in the Yorkshire Wolds c. 1820-1932 Priscilla Mary Truss Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of History March 2016 The candidate confirms that the work submitted is her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. ii Dedication and Acknowledgements In Memory of my Grandparents: George Grasby, born Langtoft 1890, and Mary Grasby, born Wetwang 1895. Primitive Methodists both. I would like to thank my supervisors, Simon Green and Malcolm Chase, for their helpful and positive criticisms, my friends at Leeds University past and present – particularly Gordon Forster, and Mike and Vicky Spence – for all their support, and finally my family for putting up with it all. iii Abstract This thesis concerns the establishment and development of Primitive Methodism on the Yorkshire Wolds from the arrival of missionaries in Hull in 1820 to the Connexion’s final sublimation into the wider Methodist Church in 1932. In its nineteenth-century heyday Primitive Methodism was a vibrant, evangelistic faith which enhanced the lives of many working people. It gave them purpose, conviviality and a shared spirituality which few had experienced before. In the later nineteenth century it became a cohesive force in village life through its services, Sunday Schools and links with the Friendly Societies. The thesis examines why Primitive Methodism put down such powerful roots in the Wolds, a relatively isolated area with virtually no industrial development, and compares its progress there to that in other areas where it was equally strong – Durham, North Lincolnshire and Norfolk – and to those where it had a firm foothold – Shropshire, Derbyshire and Bedfordshire.