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The Religious Life for Women in Australian Anglicanism, 1892-1995
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship THE BEST KEPT SECRET IN THE CHURCH : THE RELIGIOUS LIFE FOR WOMEN IN AUSTRALIAN ANGLICANISM, 1892-1995 BY GAIL ANNE BALL A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Department of Studies in Religion University of Sydney (c) Gail Ball June 2000 CONTENTS PAGE INTRODUCTION 1 ACKNOWLEDGEMENTS 9 CHAPTER ONE 10 The Introduction of the Religious Life into the Church of England in the Nineteenth Century CHAPTER TWO 34 The Introduction of Dedicated Work for Women in the Anglican Church in the Australian Colonies CHAPTER THREE 67 The Establishment and Diversification of the Outreach of Religious Communities in Australia: 1892-1914 CHAPTER FOUR 104 From Federation to the Second World War: A Time of Expansion and Consolidation for the Religious Life CHAPTER FIVE 135 The Established Communities from the Second World War PAGE CHAPTER SIX The Formation of New Communities 164 between 1960 and 1995 CHAPTER SEVEN 187 An Appraisal of Spirituality particularly as it relates to the Religious Community CHAPTER EIGHT 203 Vocation CHAPTER NINE 231 Rules, Government and Customs CHAPTER TEN 268 The Communities Compared CHAPTER ELEVEN 287 Outreach - An Overview CHAPTER TWELVE 306 The Future CONCLUSION 325 BIBLIOGRAPHY 334 General Section 336 Archival Section 361 APPENDIX ONE 370 Professed Sisters of the Communities in Australia, 1995 Professed Sisters of Former Communities 386 Bush Church Aid Deaconesses -
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. -
A Glorious and Salutiferous Œconomy...?
A Glorious and Salutiferous Œconomy...? An ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion Alexander John Ross Emmanuel College A dissertation submitted for the degree of Doctor of Philosophy Divinity Faculty University of Cambridge April 2018 This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. It does not exceed the prescribed word limit for the Faculty of Divinity Degree Committee. 2 Alexander John Ross A Glorious and Salutiferous Œconomy…? An ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion. Abstract For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together ‘in communion’? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. -
Bishopscourt
BISHOPSCOURT Bishopscourt, East Melbourne, has been the residence of all Melbourne's Anglican Bishops and Archbishops since 1853. Lambeth Palace, London, on the other hand, has only been axesidence of under half of the Archbishops of Canterbury i.e. since the twelfth century . Charles Perry, Melbourne's first Bishop, landed with Mrs Perry on 23 January 1848 and for the first six weeks after their arrival they resided at the Southern Cross Hotel at 165 Bourke Street West At the and of this period and until .a suitable residence -could be provided, the Perry's arranged to rent a cottage, "Upper Jolimont" built on Superintendent La Trobe's property, "Jolimont Though this accommodation was somewhat limited, ,the house had the advantage of proximity to the Superintendent' s "cultured and amiable family." Here the Perry's settled for five years, alternating their time in Melbourne with trips to outlying stations and settlements. Meanwhile, in 1848, in accordance with an arrangement made by the Secretary for the Colonies in London, the Government in Sydney appropriated £2,000 towards the erection of a bishop's residence and also reserved a site of two acres of land in a very convenient situation within the town boundaries. Perry could have had five acres beyond the boundaries but he wisely determined, in his own interest and that of his successors, that an easy walk from all parts of Melbourne was an essential condition for a bishop's home. Perry wrote thus in reference to the proposed residence: .It must be recollected also that the afire of a bishop requires him to exercise hospitality; and besides the direct ministry of the Word and example of a holy life, there is scarcely any means more conducive than this to the spiritual well being of the people ever whom he is placed. -
Guide to the William Mark Archive in the Powerhouse
GUIDE TO THE WILLIAM MARK ARCHIVE IN THE POWERHOUSE MUSEUM Helen Yoxall 2011 CONTENTS Biographical Note 3 Series List 4 Series Descriptions and Item Lists 5 Powerhouse Museum BIOGRAPHICAL NOTE WILLIAM MARK ARCHIVE COLLECTION 2006/124/1 William Mark (1868-1956) was an Australian-born silversmith and enameller in the Arts and Crafts style. His work included ecclesiastical metalwork, jewellery and silverware. Born on 12 June 1868 at Scarsdale, near Ballarat, Victoria, the son of Robert Mark, William Mark attended state schools at Scarsdale and at Gold Street, Clifton Hill, Melbourne. In the 1880s he was apprenticed to Melbourne jeweller, gold and silversmith and enameller John R. Rowland. According to the Sands Directory, Mark was practising in his own workshop at 101 Swanston Street, Melbourne, 1891 to1894, but no examples of his work from this period are known. Mark left Australia around 1895, spent a short time in South Africa and travelled on to London. Here he worked in the craft workshop of Nelson Dawson (1859-1941). Dawson and his wife Edith were leaders in the jewellery of the Arts and Crafts movement and master enamellers. Mark became a member of Guild of Handicraft in Chipping Campden, Gloucestershire in 1902. The Guild, which operated as a co-operative, was formed in 1888 by architect Charles Robert Ashbee (1863-1942) who was inspired by the ideas of traditional craftsmanship and social reform advocated by William Morris and John Ruskin and the Arts and Crafts movement. Originally established in the East End of London, the Guild moved to the rural town of Chipping Campden in 1902. -
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. -
Marong Heritage Study CF1 House
City of Greater Bendigo: Marong Heritage Study CF1 House Former Names St. Francis Xavier's Catholic Church Address Loddon Valley Highway Campbells Forest Map Reference CFA Region 2 Rural Directory Map 286 451.424 Victorian Heritage Register No National Estate Register No Planning Scheme No Description A small vernacular Gothic influenced timber church clad with bull nosed weatherboards and asbestos cement sheeting and having lancet arched windows, an ornamental upper level window to the front gable end with "IHS" in leadlight work. The building is T shaped on plan with a small gable ended front porch. Lead light windows have simple diamond patterns. The ridge mounted crosses have been removed. Inside, there are v-jointed timber dados and exposed king post trusses with asbestos cement sheet linings. Condition: Sound. Integrity: High. History Built in 1935, this church replaced an earlier building erected in 1873 on two acres of CA 1A, Section 4, Parish of Nerring. Reflecting the strong presence in the district of the descendants of the early Irish Catholic pioneers, the church had a large and active congregation until the late 1940s with average attendances dropping to 55 in 1949. Each year parishioners entered a float in the St. Patrick's Day procession in Eaglehawk. The church was widely known for its annual balls and concerts held in the Campbell's Forest hall. Father John Leahy presided over the last mass on 1st February 1971. The building was sold to Des Clark of Bendigo on 17th February 1978 and to Kevin and Judith Smith in 1981. In 1985 Peter Bray undertook works converting it into a residence. -
Sydney and Melbourne Anglicans from 1836 to 2009: Historical and Personal Reflections “ Bishop Barbara Darling, Diocese of Melbourne
ADDRESS TO THE ANGLICANS TOGETHER DINNER, Sydney - 20 November 2009 “Sydney and Melbourne Anglicans from 1836 to 2009: Historical and personal reflections “ Bishop Barbara Darling, Diocese of Melbourne Thank you for your invitation to be here this evening. It is always a joy to come back to the city where I was born and grew up, and to see the Sydney Harbour Bridge and the Opera House out of the window of the plane when we are landing. It is not so much of a joy to know that my clerical orders of priest and bishop have to be left over the border and picked up again when I return to Melbourne – or go to Canberra /Goulburn or Newcastle! But that is all part of the reflection I would like to give this evening – looking at developments in Sydney Diocese and Melbourne Diocese both historically and personally. I would like you to come with me on a journey – as a lover of history and a lecturer in that subject I am fascinated by how the past has moulded us and shaped us, and helped to make us the people and the institutions we are today. I have decided to look at our past every twenty yeas or so, and see what was significant at that time, and how that links in with us today as members of the two largest Anglican Dioceses in Australia – Dioceses that developed very differently. So let’s start with 1836 – and you will see why in a moment. William Grant Broughton, Archdeacon of NSW and responsible to the Bishop of Calcutta, had travelled to England to seek help in the establishing of the Church of England in the colony of NSW. -
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. -
Bishopscourt and Its Garden
Bishopscourt and its garden 120 Clarendon Street, East Melbourne Welcome to 'Bishopscourt', the home of the Anglican Archbishop of Melbourne. Bishopscourt, one of the oldest properties in East Melbourne, has been the official residence of the Anglican Bishop, later Archbishop, of Melbourne since 1853. It is the last intact urban estate within the City of Melbourne. Bishop Perry, the first Bishop of Melbourne, selected the site in 1848. A prime site in East Melbourne, 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 house, designed by the architects, Newson and Blackburn, was finally ready for occupation in January 1853 and was Bishop Perry's home until 1874. The red brick northern wing, designed by the architects, Inskip and (Walter) Butler, was completed in 1903. In 1854, architect Charles Swyer (without remuneration) laid out the grounds. His job was made easy with the siting of the residence by Newson and Blackburn in its north eastern corner position, 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. The siting gave the garden the wonderful space we appreciate today and it is difficult to imagine what it would be like now had the house been centred on the block. Walter Butler was a talented landscape architect and it is believed that during the 1903 extensions to the house that he had some influence on the garden. -
WOMEN's MELBOURNE Celestina Sagazio
WOMEN'S MELBOURNE Celestina Sagazio Copyright © National Trust, 2010 The National Trust of Australia (Victoria) Tasma Terrace 4 Parliament Place East Melbourne, Victoria, 3002 This project was supported by the City of Melbourne Writing About Melbourne Arts Grant Program. The project was also supported by the Heritage Victoria Heritage Grants Program and the Helen Macpherson Smith Trust. ISBN 978-1-86364-023-7 Women’s Melbourne 1 2711 • Women's Melbourne_B5.indd 1 19/03/10 8:58 AM 2 Women’s Melbourne 2711 • Women's Melbourne_B5.indd 2 19/03/10 8:58 AM CONTENTS Acknowledgements 4 Access to Places on the Tours 5 Foreword 6 Introduction 7 A Short History of Women in Melbourne 8 Tour Maps 13 Tour 1: City North 23 Tour 2: City South 39 Tour 3: East Melbourne (Part 1) 63 Tour 4: East Melbourne (Part 2) 79 Select Bibliography 92 Notes 95 Women’s Melbourne 3 2711 • Women's Melbourne_B5.indd 3 19/03/10 8:58 AM Associate Professor Renate Howe of Deakin University, the ACKNOWLEDGEMENTS National Trust’s Architectural Historian, Rohan Storey, and Sylvia Black of the East Melbourne Historical Society, read the This book has been a labour of love. I have been collecting manuscript and made many useful suggestions. But any errors information on women’s sites for many years, and it has been or omissions are my responsibility. a thrill to write about women’s historic places and share with others the fascinating stories of many truly remarkable women This publication would not have been possible without the who have helped make Melbourne the great city it is.