Guide to the William Mark Archive in the Powerhouse
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Melbourne University Christian Union Celebrates Its 75Th Anniversary
The Challenging but Glorious Heritage, Difficult but Joyful birth, and Troubled but Triumphant Childhood of the Melbourne University Evangelical Union, 1930 to 1940.1 Melbourne University Christian Union celebrates its 75th anniversary 14 May 2005 1. Introduction: The Formation of Melbourne University Evangelical Union When Robert Gordon Menzies (1894-1978) was President of the Melbourne University Students’ Christian Union in 1916,2 he was at the same time editor of the student newspaper,3 and President of the SRC. To his presidency of the Christian Union as well as to his earlier attendance at Wesley College,4 has been attributed his later critical political support for church schools and church-run colleges in universities. While at Melbourne University, studying law, Menzies heard a lecture given by C H Nash, who was to become Principal of the Melbourne Bible Institute in 1920. Menzies later testified to Nash and to Leyland Wang, a visiting Indonesian Christian, that Nash held high a copy of the New Testament (it happened to be a Greek New Testament) and proclaimed ‘In this book is all I know of Jesus Christ and all I need to know of what God has in store for me’. Menzies testified that in consequence of this dramatic scene, he never gave up reading the Bible.5 Fourteen years later, we find C. H. Nash still holding his New Testament aloft at the University of Melbourne. He had been invited to give Bible Studies there by the Medical Branch of the same Melbourne University Christian Union, which was affiliated to the Student Christian Movement (SCM). -
DR SUGDEN and HIS CHAPELS Robert Gribben
DR SUGDEN AND HIS CHAPELS Robert Gribben Incomplete the College buildings may have been in January 1888 when its first Master arrived, but it is clear he knew exactly what the future provision for the spiritual priorities of such an institution should be. The then dining hall occupied part of the ground floor of the north-east corner, and, as an early student wrote, ‘for prayers, the students gathered around the dining tables’.1 This arrangement continued for a year; the room was not large, there were twenty students2, and the atmosphere must perforce have been somewhat informal, though not the prayers. At the beginning of the College’s second academic year, the Spectator recorded, The Master of Queen’s began the series of Sunday morning services, of which notice was given in a former issue, in the College Hall on Sunday last. Several men from the other Colleges were present. The Morning Prayer was used, and the subject of the sermon was Christus Deus. The services will be continued every Sunday, and at the close of the present series, the Master hopes to make arrangements with some of our ministers to lend him a helping hand.3 What manner of Methodism was this? The Wesleyan Methodist Church, of which Dr Sugden was a minister, had preserved much of its liturgical heritage in the Church of England after the death of John Wesley in 1791. Wesley himself had edited and abbreviated the daily Office of Morning Prayer for use by the Methodists in America in 1784. In fact, the 1882 edition of the Book of Public Prayers and Services, which Dr Sugden had in his hand, was much closer to the Book of Common Prayer of 1662, which Anglicans had used in some form since Cranmer’s day4. -
Garden Notes
GARDEN NOTES BISHOPSCOURT Welcome to Bishopscourt, the home of the Anglican Archbishop of Melbourne and Metropolitan of Victoria. Bishopscourt is one of the oldest properties in East Melbourne and has been the official residence of the Anglican Bishops and later the Archbishops of Melbourne since 1853. It is the last intact urban estate within the City of Melbourne. For a time, it was used as the residence of the Victorian Governor. Bishop Perry, the first Bishop of Melbourne, selected this prime site in 1848. Its main views at the time were south across Jolimont and Richmond Paddock (later Yarra Park) to the Yarra River flats and the Domain beyond. The Fitzroy Gardens to the west of the site were not developed until the 1860s. The bluestone house was designed by the architects Newson and Blackburn and was finally ready for occupation in January 1853. Until 1874 it was home to Bishop Perry and Mrs Frances Perry. The redbrick northern wing designed by architects Inskip and Butler was completed in 1903. In 1854, architect Charles Swyer laid out the grounds. His job was made easy by the siting of the residence in the north-eastern corner of the property, east of an ancient River Red Gum (Eucalyptus camaldulensis). This eucalypt, often referred to as the Corroboree Tree, survived on the site until the 1990s. A seedling of the mature River Red Gum on the Clarendon Street fenceline has been planted in the lawn as a replacement. Walter Butler was a talented architect and it is believed that during the 1903 extensions to the house he had some influence on the garden. -
BRONWYN HUGHES Remembrance: Victoria’S Commemorative Stained-Glass Windows of World War I
182 BRONWYN HUGHES Remembrance: Victoria’s commemorative stained-glass windows of World War I As silence descended over the European battlefields in 1918, Australia’s military leaders turned towards commemorating the hard-fought victory on French and Belgian ground. The commanders of the five Australian divisions chose places of victory as sites for monuments; places that were allied with decisive and triumphant battles – Pozieres, Mont St Quentin, Sailly-le-Sec (near Amiens), Bellenglise and Polygon Wood – rather than those associated with failure or great loss of life, such as Gallipoli, Fromelles, Passchendaele or Bullecourt.1 At home, however, Australians began the process of commemoration only months after August 1914, when the British Empire entered war with Germany. As casualty lists grew relentlessly after the landing at Gallipoli, so the ‘war memorial movement’ also grew, gathering pace as the death toll rose in the following years.2 By November 1918, Australians at home and on the battlefield were dispirited and relieved when the armistice was declared, but victory was not the major focus of commemoration.3 As Ken Inglis recorded in great detail in Sacred Places, the public monument provided a place to pay tribute to and honour the memory of those ‘fallen’ in their service to King, country and Empire in towns and settlements across the Australian landscape.4 And, at least twice a year, on Anzac Day and Armistice Day, the monument, whether a soldier statue, avenue of honour, obelisk or memorial arch, became a gathering place for collective mourning and remembrance. Victoria’s commemorative stained-glass windows 183 Left: William Wheildon and George H Dancey, Brooks, Robinson & Co., St George (1917), Geoff rey McCrae memorial, Christ Church Anglican, Hawthorn, Victoria. -
CHURCHMAN October, 1917
THE CHURCHMAN October, 1917. U:be montb. THE" Modern" Churchmen have had their Conference The Evangelical at Cambridge, and now "Evangelical ,i Churchmen Position. are in Conference at Cheltenham. The meetings are being held just as we go to press and we must reserve until next month any detailed comment on the proceedings. But there are one or two things in connexion with the Evangelical position which may be said here and now. We hope-indeed we feel con fident-the Conference will prove of much greater usefulness to the Church at large, than did the Conference of the Modernists. The Cambridge utterances-or most of them-were very unsatisfying. Where they were not nebulous, they challenged opposition, and some of the things which were stated-e.g. that it did not really matter what our Lord said with regard to marriage, except that one was naturally influenced by what so great a soul thought and said-were distinctly painful. Whatever else it may be, or may not be, the Cheltenham message, we may be sure, will not contain anything so offensive as that. Nor will it give forth any uncertain sound ·on Foundation Principles. That is not the trouble with Evangelicals just now. There can be no doubt at all but that the Evangelical School of Thought is thoroughly sound upon Funda mentals ; indeed we are persuaded that there is no School of Thought within the Church which holds more firmly, more devotedly and more loyally all the Essential Truths of the Christian Faith. And yet the party-the word has slipped through almost unconsciously -is sadly riven by internal differences and internecine strife, which weaken its witness and paralyse its influence ; and men every where are asking what is to be the end of it all ? If some of the VOL. -
In Co-Operation with Greenwich School of Theology UK the North Of
NORTH-WEST UNIVERSITY (POTCHEFSTROOM CAMPUS) in co-operation with Greenwich School of Theology UK The North of Ireland Keswick Convention: An intensive evaluation of its impact on Protestantism in the North of Ireland since 1914. by the Reverend JOSEPH FELL M.A. # 23309318 Thesis submitted for the degree of Doctor of Philosophy in Church and Dogma History at the Potchefstroom Campus of the North-West University. Promoter: Professor Ben Rees Ph.D. Co-Promoter: Professor Dries Du Plooy Th.D. May 2013 Abstract There can be no doubt that the Keswick Convention in Cumbria, England has had an enormous impact on the lives of many Christians and churches worldwide since its foundation in 1875. This thesis traces its history, albeit it briefly until 1914 and the evolution of its Teaching until 2012. The North of Ireland Keswick Convention, known locally from 1917 as ‘The Portstewart Convention’and from 2005 as ‘Keswick at Portstewart’, was carefully modelled on the Keswick Convention in Cumbria. Its original leaders invested heavily in property and have left a legacy without which the current Convention could not exist. Both Conventions were focused, through the sequence of Keswick Teaching, to encourage the promotion of Scriptural and practical holiness. Ever since the North of Ireland Keswick was established, most of its Speakers, also preached at the Cumbrian Keswick and the general format of Keswick was adopted. These facts created connectivity between both gatherings. The Keswick Convention and the North of Ireland Keswick Convention were both established in particular historical contexts and both seemed to be God’s provision for His church at rather difficult times.