DOCSLIB.ORG

John William Graham (1859-1932)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
John William Graham (1859-1932) JOHN WILLIAM GRAHAM (1859-1932): QUAKER APOSTLE OF PROGRESS Joanna Clare Dales A thesis submitted to the University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. i ABSTRACT This thesis explores the thought of John William Graham in the context of changes that took place in the Society of Friends in Britain during the late nineteenth century and early twentieth centuries. It considers the ways in which some of the challenges to religious faith in general and to Quakerism in particular arising at that time were reflected in the sensibility of one highly intelligent Quaker who gave largely of his time and energy to grappling with the problems and grasping at the opportunities for renewed vision which opened out. As a young man Graham found his faith threatened by new ideas about the natural world and the place of humankind within it, about the status and authority of the Bible, about the real existence of a spiritual world. With other Quakers of his generation he sought to renew what they saw as the essence of the teachings of George Fox and other early Friends. This meant promotion of a faith free alike of dogma and of ritual, and relying on the ‘free ministry’ of immediate inspiration, a faith open to new scientific thinking, and new approaches to the Bible. Graham found among early Friends assurance that true Quakerism, and therefore true Christianity, was a religion of experience; that any teaching which did not accord with experience could be discarded. Experience meant primarily what the individual found within, but it included the empirical findings of science. Graham accepted the Darwinian theory of natural selection, understanding that it ‘acts only by death’. That meant that he was led into a practical dualism: for religious purposes God had to be found within the better impulses of the human heart, not in the processes of nature with their often cruel effects. Eventually, he believed, the two faces of God would be reconciled, but meanwhile it was necessary to live with duality. Along with the older kind of natural theology, much of the thought-world of the Bible, especially of the Old Testament, was now outgrown. The idea of progress could be invoked for assurance that what was acceptable in a previous age was now giving way to something better. Graham came to think that the evangelicalism of some Quakers of the previous generation who had been his mentors had distorted the original ii Quaker message. With other younger Quakers, he reacted particularly against the doctrine of salvation by the atoning sacrifice of Jesus, finding it incredible and ethically unacceptable. In consequence he undertook a lifelong battle against such doctrines and against other forces which he saw as inimical to true Quakerism. These forces included tendencies seen particularly among American Quakers to dilute the time-honoured Quaker institution of the meeting for worship based on silence from which spontaneous inspired utterance might arise, through establishing a paid pastorate and set forms of worship. Graham found a ‘scientific’ justification for the old type of Quaker worship in the teachings of the Society for Psychical Research, and especially in those of Frederic Myers. Myers’ idea of the subliminal consciousness explained for Graham how the individual might receive intimations from a spirit world, denied to the conscious, waking self. This was the ground for ‘prophetic ministry’, and also for the consecrated life. Thus he developed a theology centred on the Inward Light, or Inward Voice, identified with a God active within the human personality, inspiring the individual to work for a better world. That meant unremitting pursuit of social justice and of peace, in which more ‘advanced’ nations would help and guide those at a lower stage, as Graham thought the British were called to do in India. Progress towards the better world was assured, but it would be achieved through the strenuous efforts of human beings, especially Quakers. iii DEDICATION: TO WOODBROOKE Rowntree and Cadbury planted here a school For Quakers conscious of the need to think As well as apprehend, to forge a link Between high spiritual fervour and the cool Dawn light, revealing many a sharp-edged tool Ready for use by those that will not blink. Woodbrooke is changed, but still we do not sink Into the easy comfort of the fool: Among these flowery groves a breeze yet stirs To wake and warn us; powerful ministers Urge us to seek Truth where she may be found, Not in obeisance to a slippery past Nor yet in shiny toys not made to last, But in strong plants, growing in well-tilled ground. iv ACKNOWLEDGMENTS In the first place I wish to thank my supervisors, Ben Pink Dandelion and Hugh McLeod, for sharing their wide knowledge, for keeping me up to the mark while never failing to give the assurance I needed that I could complete the course. I also thank Ian Jackson, the librarian at Woodbrooke, the staff of Friends’ House Library who helped me find essential material, and Chris Densmore, of Swarthmore College Library, who brought forth from his store evidence of Graham’s relations with the college. For more informal help I thank Ted Milligan, who generously befriended me in his joy that someone was choosing John William Graham as a subject, and also Tom Kennedy, who kindly supplied documents that he acquired while doing his own research. Other academics, Jerry Frost, Thomas Hamm, Jo Vellacott, have given me help and support. I have to give special thanks to Geoffrey Cantor, who first suggested that I study John William Graham, at a time when I had not even heard of him. I thank Greg Radick and other members of the Department of History and Philosophy at Leeds University for welcoming me into their reading group. I owe a debt of thanks, too, to my fellow students, for sharing their insights and giving me the sense of being part of a joint enterprise, and the ever-helpful staff and Friends in Residence at Woodbrooke. I thank my husband and sons, who have helped to make the work possible, and my grand-daughter, who did the proof-reading. Last but not least I thank several members of Graham’s family who have shared their reminiscences, and encouraged me in my work. v ABBREVIATIONS 1. Books by Graham Conscription and Conscience (1922) CC Divinity in Man (1927) DM Evolution and Empire (1912) EE Faith of a Quaker (1920) FQ Harvest of Ruskin (1920) HR Quaker Ministry (1925) QM William Penn (1916) WP 2. Other British Friend BF Council for International Service CIS Dictionary of Quaker Biography DQB Friends’ Foreign Missions Association FFMA Friend Friend Friends’ Ambulance Unit FAU Friends Intelligencer FI Friends Quarterly Examiner FQE John William Graham Papers JWGP Journal of the Friends’ Historical Society JFHS London Yearly Meeting LYM Northern Friends Peace Board NFPB Oxford Dictionary of National Biography ODNB Oxford Handbook of Quaker Studies OHQS Quaker Ministry (1925) QM Quaker Religious Thought QRT Proceedings of the Society for Psychical Research PSPR vi Society for Psychical Research SPR Yearly Meeting YM vii The Life of John William Graham: Chronological Table1 1859 Born in Preston, July 29th, the eldest of six children. The others were Herbert (born in 1861), Agnes (1863), Anna Mary (1864), Lilian (1869), Helena (1871). 1871-73 Attends Ackworth School.2 1874-5 Attends Stramongate School in Kendal. 1875-6 Attends Flounders, a Quaker teacher training college. 1876-79 Teaches at Bootham School, the Quaker boys’ school in York (meeting Edward Vipont Brown, then a senior boy). 1878 Passes from private study the London University Intermediate B.A. Examination, in the First Division. 1879 Moves to Stramongate School. 1880 Travels in Scotland.3 1880 – 81 Attends University College, London, with tied scholarship from Flounders. Awarded BA, First Division. Wins prize for ‘Junior English’. 1881- 84 Attends King's College, Cambridge, working for the Mathematics Tripos. 1883 Teaches at Bootham School in vacation. 1884 Revives Quaker Meeting at Jesus Lane, Cambridge. 1884 Suffers from ill-health. Granted an ‘aegrotat’ degree (MA in Mathematics).4 1884 Gives tuition in mathematics at St. Stephen’s, Cheltenham, for 1 A sample only is included of Graham’s numerous offices in the Religious Society of Friends, and also of his walking and climbing holidays in Britain and Europe. 2 For Ackworth School (founded in 1779 by the Quaker doctor John Fothergill, 1712-1780) see Elfrida Vipont, Ackworth School: from its Foundation in 1779 to the Introduction of Co-Education in 1946, Ackworth: Williams Brown/Pritchard, 1991 (first published, 1959) and Between the Cupolas: a “Light and Airy” Record, by ‘W’ [i.e., Wilfrid Whitten]: London: Headley, 1905.
Load more

Recommended publications
  • Session Seven Materials (562-KB)
    PENDLE HILL PAMPHLET 2 A Religious Solution To The Social Problem Howard H. Brinton PENDLE HILL PUBLICATIONS WALLINGFORD, PENNSYLVANIA HOWARD H. BRINTON 2 A Religious Solution To The Social Problem ABOUT THE AUTHOR Howard H.Brinton, Ph.D., Professor of Religion, Mills College; Acting Director, Pendle Hill, 1934-35. Published 1934 by Pendle Hill Republished electronically © 2004 by Pendle Hill http://www.pendlehill.org/pendle_hill_pamphlets.htm email: [email protected] HOWARD H. BRINTON 3 A Religious Solution To The Social Problem A religious solution to the social problem involves an answer to two preliminary questions — what social problem are we attempting to solve and what religion do we offer as a solution? Since religion has assumed a wide variety of forms it will be necessary, if we are to simplify and clarify our approach, to adopt at the outset a definite religious viewpoint. To define our premises as those of Christianity in general is not sufficiently explicit because historic Christianity has itself assumed a wide variety of forms. For the purpose of the present undertaking I shall approach our problem from the original point of view of the Society of Friends, which, in many ways, resembled that of early Christianity. Such an approach need not imply a narrow sectarian view. Early Quakerism exhibited certain characteristics common to many religious movements in their initial creative periods. Later Quakerism has shared the fate of other movements in failing to carry on the ideals of the founders. As for the social problem for which we seek a solution, it is the fundamental dilemma out of which most present-day social problems arise.
    [Show full text]
  • Catholics and Jews: and for the Sentiments Expressed
    Archdiocesan News A PUBLICATION OF THE CATHOLIC CHURCH OF CAPE TOWN • ISSUE NO 81 • JULY-SEPTEMBER 2016 • FREE OF CHARGE WORLD YOUTH DAY 2016 At the end of July an Archdiocesan contingent of seven young people (and Fr Charles) headed to Poland to be a part of World Youth Day 2016. They spent some days in Czestochowa Diocese in the small town of Radonsko, experiencing Polish hospitality and visiting the shrine of Our Lady of Czestochowa. Then they headed off to Krakow for various activities and an encounter with millions of other pilgrims from all over the world, culminating in an all-night vigil and Mass with Pope Francis. Claremont Mosque condemns killing of Catholic Priest PRESS STATEMENT – 26 JULY 2016 CMRM Condemns Inhumane Killing of Catholic Priest The Claremont Main Road Mosque (CMRM) congregation strongly con- demns the brutal killing of an 85 year-old Catholic priest by two ISIS/Da`ish supporters during a Mass at a Church in Normandy, France. The inhumane and gruesome killing of the elderly Father Jacques Hamel and the sacrili- geous violation of a sacred prayer space bears testimony to the merciless ideology of Da`ish. It is apparent that Da`ish is hell-bent on fuelling a reli- gious war between Muslims and Christians. However, their war is a war on humanity and our response should reflect a deep respect for the sanctity of all human life. This tragic incident should spur us to redouble our efforts at reaching out to each other across religious divides. Our thoughts and prayers are with the congregation of the Church in Saint-Etienne-du-Rouvray and the Catholic Church at large.
    [Show full text]
  • New Haven Friends Meeting November 2020 Starter List of Resources to Find out More About Quakers and Quakerism
    New Haven Friends Meeting November 2020 Starter list of resources to find out more about Quakers and Quakerism The History of Friends: Most of the following resources are available through QuakerBooks of FGC or the Pendle Hill online bookstore. • Friends for 350 Years, Howard Brinton • Fit for Freedom, Not for Friendship: Quakers, African Americans, and the Myth of Racial Justice, Donna McDaniel and Vanessa Julye • Silence and Witness: The Quaker Tradition, Michael Birkel • Journal of George Fox • Journal of John Woolman • The Quiet Rebels: The Story of the Quakers in America, Margaret Hope Bacon • Portrait in Grey: A Short history of the Quakers, John Punshon • Quaker.org history section • How Quakerism Began, QuakerSpeak video Quaker Faith and Practice: • QuakerSpeak video on Testimonies: The Quaker Spices • New England Yearly Meeting (NEYM): Faith and Practice • A Testament of Devotion, Thomas R. Kelly • A Procession of Friends: Quakers in America, Daisy Newman • Friends Journal • 2014 Swarthmore Lecture (video), University of Bath, Ben Pink Dandelion • Pendle Hill Pamphlets in general, and specifically The Nature of Quakerism, by Howard H. Brinton Witness into Action: • Brother Outsider: The Life of Bayard Rustin (film) • The Vote, PBS series that mentions Alice Paul • A Journey Toward Eliminating Racism in the Religious Society of Friends, Vanessa Julye • QuakerSpeak video: Holding the Peace: Quaker Nonviolence in the Time of Black Lives Matter • New England Yearly Meeting’s Priorities for 2020-2021 o 2016 Minutes on Climate Change o A Letter of Apology to Indigenous Peoples (under revision) and a Call for Us to Act: https://neym.org/working-group-right-relationship-indigenous-peoples o A Call to Urgent Loving Action for the Earth and Her Inhabitants, which names the interconnected nature of “systemic problems of racism, social injustice, violence, greed, and failure to act on the climate crisis.” o The Outgoing Epistle of the 2020 Virtual Pre-Gathering of Friends of Color and their Families, Friends General Conference (FGC) .
    [Show full text]
  • Cervantes and the Spanish Baroque Aesthetics in the Novels of Graham Greene
    TESIS DOCTORAL Título Cervantes and the spanish baroque aesthetics in the novels of Graham Greene Autor/es Ismael Ibáñez Rosales Director/es Carlos Villar Flor Facultad Facultad de Letras y de la Educación Titulación Departamento Filologías Modernas Curso Académico Cervantes and the spanish baroque aesthetics in the novels of Graham Greene, tesis doctoral de Ismael Ibáñez Rosales, dirigida por Carlos Villar Flor (publicada por la Universidad de La Rioja), se difunde bajo una Licencia Creative Commons Reconocimiento-NoComercial-SinObraDerivada 3.0 Unported. Permisos que vayan más allá de lo cubierto por esta licencia pueden solicitarse a los titulares del copyright. © El autor © Universidad de La Rioja, Servicio de Publicaciones, 2016 publicaciones.unirioja.es E-mail: [email protected] CERVANTES AND THE SPANISH BAROQUE AESTHETICS IN THE NOVELS OF GRAHAM GREENE By Ismael Ibáñez Rosales Supervised by Carlos Villar Flor Ph.D A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy At University of La Rioja, Spain. 2015 Ibáñez-Rosales 2 Ibáñez-Rosales CONTENTS Abbreviations ………………………………………………………………………….......5 INTRODUCTION ...…………………………………………………………...….7 METHODOLOGY AND STRUCTURE………………………………….……..12 STATE OF THE ART ..……….………………………………………………...31 PART I: SPAIN, CATHOLICISM AND THE ORIGIN OF THE MODERN (CATHOLIC) NOVEL………………………………………38 I.1 A CATHOLIC NOVEL?......................................................................39 I.2 ENGLISH CATHOLICISM………………………………………….58 I.3 THE ORIGIN OF THE MODERN
    [Show full text]
  • Russell and the Cambridge Moral Sciences Club L by Jack Pitt
    Russell and the Cambridge Moral Sciences Club l by Jack Pitt IN HIS Autobiography Russell records his extreme satisfaction at being elected to the fraternal discussion group at Cambridge familiarly known as the Apostles. 2 In addition to including a number of congratulatory letters from elder Apostles, he writes: "The greatest happiness ofmy time at Cambridge was connected with a body whom its members knew as 'The Society,' but which outsiders, if they knew of it, called 'The Apostles.'''3 The sub­ sequent notoriety of this group obscured the fact that Russell I Gratitude is expressed to those at the University of Cambridge who kindly provided access to the Minutes of the Cambridge University Moral Sciences Club. The Minutes have been invaluable in constructing an historical context in which to locate Russell's participation in the Club, and in providing many details pertinent to that participation. 2 Its complete name is the Cambridge Conversazione Society. Its character and history is treated in Paul Levy's fascinating study, G. E. Moore and the Cam­ bridge Apostles (London: Weidenfeld and Nicolson, 1979). I am indebted to this book for many points of fact in this essay, especially as these concern members of the Society. The interested reader may also wish to consult Peter Allen's The Cambridge Apostles: The Early Years (Cambridge: Cambridge University Press, 1978). 3 Autobiography, 1872-1914 (Boston: Atlantic-Little, Brown, 1967), p. 91. 103 104 Russell winter 1981-82 Russell and the Cambridge Moral Sciences Club 105 maintained membership in other Cambridge societies. for The Athenaeum. Another of those in attendance was Alfred Philosophically the most important, and the one which will con­ Williams Momerie (Mummery), subsequently Professor of Logic cern us here, is the Cambridge University Moral Sciences Club and Metaphysics (1880-91) at King's College, London, and also (CUMSC).
    [Show full text]
  • Ashby Library Catalogue
    ASHBY LIBRARY CATALOGUE Abdel-Malek, A., Ed. (1982). Science and Technology in the Transformation of the World. Tokyo, United Nations University. Abdel-Malek, A. and A. N. Pandeya, Eds. (1981). Intellectual Creativity in Endogenous Culture. Tokyo, United Nations University. Abdulkadir, M. S. (2000). "Resistance to Colonial Taxation in Northern Nigeria in the 1930s." FAIS Journal of Humanities 1(2): 32-44. Abdullah, M. M. (1993). Valley of the Giant Buddhas. London, Octagon. Abulafia, A. S. (1995). Christians and Jews in the Twelfth-Century Renaissance. London, Routledge. Achebe, C. (1988). Anthills of the Savannah. New York, Anchor. Achebe, C. (1989). Hopes and Impediments. New York, Doubleday. Ackerman, B. (2006). Before the Next Attack. Preserving Civil Liberties in an Age of Terrorism. New Haven, Yale University. Ackerman, R. (1988). JG Frazer: His Life and Work. Cambridge, Cambridge University. Acort, P. A. (2008). Progress Utopia and Intellectual Practice. Arguments for the Resurrection of the Future, Bright Pen. Acourt, P. A. (2008). Progress, Utopia and Intellectual Practice. Arguments for the Resurrection of the Future, Bright Pen. Acrivos, J. V., et al., Eds. (1984). Physics and Chemistry of Electrons and Ions in Condensed Matter. Dordrecht, Reidel Publishing Co. Aguirre, M. S., et al. (2011). The Case of the "Big Seven" Basque Chefs. Zamudio, Innobasque. Ahlbrandt, C. D. and A. C. Peterson (1996). Discrete Hamiltonian Systems, Kluwer Academic. Airaksinen, T. (1995). The Philosophy of the Marquis de Sade. London, Routledge. Airaksinen, T. and M. A. Bertman, Eds. (1989). Hobbes: War Among Nations. Aldershot, Avebury. Alacevich, M. and A. Soci (2018). A Short History of Inequality. Brookings Institution, Washington, Agenda.
    [Show full text]
  • Howard Brinton As a Theologian and Apologist for "Real Quakerism"
    Quaker Religious Thought Volume 115 Article 3 1-1-2010 Howard Brinton as a Theologian and Apologist for "Real Quakerism" Anthony Manousos Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Manousos, Anthony (2010) "Howard Brinton as a Theologian and Apologist for "Real Quakerism" ," Quaker Religious Thought: Vol. 115 , Article 3. Available at: https://digitalcommons.georgefox.edu/qrt/vol115/iss1/3 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. Howard BRINTON AS A THEOLOGIAN AND APOLOGIST FOR “REAL QUAKERISM” anthony manouSoS critical understanding of 20th century Quaker theology would A be incomplete without assessing the contribution of Howard Brinton, whose works helped create the theological framework for modern liberal Quakerism. Given the importance and stature of the Brintons, I felt some trepidation about undertaking the daunting task of writing the first book-length biography about them. Fortunately, I had access to Howard Brinton’s unpublished autobiography, dictated to Yuki Brinton a year before his death in 1973, as well as to the Brinton archives at Haverford College and to his family and friends, who have been very supportive. But the lack of secondary material about the Brintons has made my scholarly efforts extremely challenging. As Ben Pink Dandelion, of Woodbrooke, has observed, Quakerism, and particular 20th century Quaker theology, is “vastly 1 under-researched.” Ironically, Brinton, one of the most important Quaker theologians of the 20th century, was never trained as a theologian.
    [Show full text]
  • Liberal Education in York Since 1815, with Special Reference to Provision for Non-Vocational Adult Education
    Durham E-Theses Liberal education in York since 1815, with special reference to provision for non-vocational adult education. Ashurst T. B, How to cite: Ashurst T. B, (1972) Liberal education in York since 1815, with special reference to provision for non-vocational adult education., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9737/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 LIBERAL EDUCATION IN YORK SINCE 1815,, WITH SPECIAL REFERENCE TO PROVISION FOR N ON-VOCATIONAL ADTJLT EDUCATION. A thesis submitted for examination for the degree of Master of Education in the University of Durham. Terence Bailey Ashurst, 1972. I ACKNOWLEDGEMENTS \ I wish to acknowledge the kind assistance of the Librarians of York City Library, St. John's College Llbrarjr, York, and the Rowntree-Mackintosh, York, Technical Library.
    [Show full text]
  • Introduction
    INTRODUCTION Most investigations of early twentieth-century Liberalism have centred on the politics of Campbell-Bannerman and Asquith's cabinets, the thought of Liberal intellectuals, and the struggles of local parties.1 But the world of the backbencher remains relatively obscure. When he has been studied, it has usually been in the mass as historians have sought to chart changes in the social background of Liberal MPs or tabulate their opinions, as expressed in parliamentary divisions, on topics like social reform or the relative merits of Asquith and Lloyd George.2 Much less is known about the lives of backbench MPs. This is largely because few of these men left any detailed records. The only published diary of a backbench Liberal MP for this period is that of R.D. Holt, MP for Hexham 1907-1918, and this can be supplemented by a handful of similar sources in archives around the country.3 The letters which Arnold Rowntree wrote to his wife, Mary, while he was MP for York in 1910-1918 provide an important addition to the existing material. They are particularly significant for three reasons. Firstly, Rowntree was, in many ways, a fairly typical Liberal backbencher. He was a middle-aged nonconformist businessman, sitting for a constituency that was his home and the location of his business. But he provides an important corrective to the idea that all men from this background were, like R.D. Holt, necessarily enemies of the New Liberalism. Secondly, Rowntree's letters are not just concerned with parlia- mentary politics. They cover all his interests, including his family, business, and religion and his charitable work.
    [Show full text]
  • The 1825 Stockton & Darlington Railway
    The 1825 S&DR: Preparing for 2025; Significance & Management. The 1825 Stockton & Darlington Railway: Historic Environment Audit Volume 1: Significance & Management October 2016 Archaeo-Environment for Durham County Council, Darlington Borough Council and Stockton on Tees Borough Council. Archaeo-Environment Ltd for Durham County Council, Darlington Borough Council and Stockton Borough Council 1 The 1825 S&DR: Preparing for 2025; Significance & Management. Executive Summary The ‘greatest idea of modern times’ (Jeans 1974, 74). This report arises from a project jointly commissioned by the three local authorities of Darlington Borough Council, Durham County Council and Stockton-on-Tees Borough Council which have within their boundaries the remains of the Stockton & Darlington Railway (S&DR) which was formally opened on the 27th September 1825. The report identifies why the S&DR was important in the history of railways and sets out its significance and unique selling point. This builds upon the work already undertaken as part of the Friends of Stockton and Darlington Railway Conference in June 2015 and in particular the paper given by Andy Guy on the significance of the 1825 S&DR line (Guy 2015). This report provides an action plan and makes recommendations for the conservation, interpretation and management of this world class heritage so that it can take centre stage in a programme of heritage led economic and social regeneration by 2025 and the bicentenary of the opening of the line. More specifically, the brief for this Heritage Trackbed Audit comprised a number of distinct outputs and the results are summarised as follows: A. Identify why the S&DR was important in the history of railways and clearly articulate its significance and unique selling point.
    [Show full text]
  • An Introduction
    Advent 2015 Issue 29 Let us pray for our is exemplary: plants synthesise related to warning, and their means of priests as they celebrate nutrients which feed herbivores; these subsistence are dependent on natural their birthdays and in turn become food for carnivores, reserves and ecosystemic services anniversaries. which produce significant quantities of such as agriculture, fishing and organic waste which give rise to new forestry. They have no other financial ANNIVERSARY OF generations of plants. But our activities or resources which can ORDINATION industrial system, at the end of its enable them to adapt to climate Southern Africa who in their Pastoral An introduction cycle of production and consumption, change or to face natural disasters, Just as the social Encyclical of Pope Statement on the Environmental December has not developed the capacity to and their access to social services Crisis (Sept '99) said: Everyone's Leo XIII Rerum Novarum created a absorb and reuse waste and by- 02.12.1995: Fr Alfred Ntuli and protection is very limited." (LS 25) talents and involvement are needed new focus of social justice for the products. We have not yet managed 02.12.2006: Fr Zamva Mlangeni "Our lack of response to these to redress the damage caused by teaching of the church in 1891 so to adopt a circular model of 07.12.2002: Fr Zakhele Ziqubu tradegies involving our brothers and human abuse of God's creation. Pope Laudato Si the encyclical of Pope production capable of preserving 11.12.2004: Fr Bongani Dladla sisters points to the loss of that sense Francis says that the "challenge to Francis on the care of our common resources for present and future 12.12.1980: Rt Rev Grahama Rose of responsibility for our fellow men protect our common home includes a home draws our attention today to generations, while limiting as much as 16.12.2009: Fr Mthokozisi Khanyile and women upon which all civil concern to bring the whole human ecology and the environment.
    [Show full text]
  • Naughty Nuns and Promiscuous Monks: Monastic Sexual Misconduct in Late Medieval England
    Naughty Nuns and Promiscuous Monks: Monastic Sexual Misconduct in Late Medieval England by Christian D. Knudsen A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of the Centre for Medieval Studies University of Toronto Copyright © by Christian D. Knudsen ABSTRACT Naughty Nuns and Promiscuous Monks: Monastic Sexual Misconduct in Late Medieval England Christian D. Knudsen Doctor of Philosophy Centre for Medieval Studies University of Toronto This dissertation examines monastic sexual misconduct in cloistered religious houses in the dioceses of Lincoln and Norwich between and . Traditionally, any study of English monasticism during the late Middle Ages entailed the chronicling of a slow decline and decay. Indeed, for nearly years, historiographical discourse surrounding the Dissolution of Monasteries (-) has emphasized its inevitability and presented late medieval monasticism as a lacklustre institution characterized by worsening standards, corruption and even sexual promiscuity. As a result, since the Dissolution, English monks and nuns have been constructed into naughty characters. My study, centred on the sources that led to this claim, episcopal visitation records, will demonstrate that it is an exaggeration due to the distortion in perspective allowed by the same sources, and a disregard for contextualisation and comparison between nuns and monks. In Chapter one, I discuss the development of the monastic ‘decline narrative’ in English historiography and how the theme of monastic lasciviousness came to be so strongly associated with it. Chapter two presents an overview of the historical background of late medieval English monasticism and my methodological approach to the sources. ii Abstract iii In Chapter three, I survey some of the broad characteristics of monastic sexual misconduct.
    [Show full text]