England, 1700-Present, Folder 18th - 21st Century, Great Britain.kmz

England, 1700-Present, Folder 18th - 21st Century, Great Britain

England, 1701-1799, 18th Century Folder, Great Britain, Methodists

England, 1702-1714, Queen Anne, 1st King of Great Britain, 17 pregnancies no h, protestant
England, 1702-1714, King of Great Britain, Queen Anne ; George Frederick Handel of JOHANN SEBASTIAN BACH, GEORGE FREDERICK HANDEL and HENRY PURCELL, COMPOSERS, 1750, 1759, 1695. Commemorated July 28; Timothy Cutler of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; ELIE NAUD (ELIAS NEAU), HUGUENOT WITNESS TO THE FAITH, 7 Sept. 1722 ; ISAAC WATTS, HYMNWRITER, 1748, Commemorated November 26; THOMAS BRAY, PRIEST AND MISSIONARY (15 FEB 1730); THOMAS KEN, BISHOP AND NON-JUROR (21 MAR 1711); WILLIAM LAW, WRITER, PRIEST, AND NON-JUROR (09 APR 1761); George Berkeley of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752) , Commemorated June 16 ; Joseph Butler of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752), Commemorated June 16 ;

England, 1705-1753, Saint, George Berkeley (to be is to be perceived)
England, 1705-1753, Saint, George Berkeley (to be is to be perceived); George Berkeley of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752) ;

England, 1703-1737, Caroline of Ansbach, Queen to George II, Protector of the Realm
Leicester House Square, home of Caroline and George II; Caroline of Ansbach. Queen to George II; of Brandenburg-Ansbach (Wilhelmina Charlotte Caroline; 1 March 1683 – 20 November 1737[1]) was Queen of Great Britain and Ireland as the wife of King George II. father, Margrave John Frederick of Brandenburg-Ansbach, belonged to a branch of the House of Hohenzollern and was the ruler of a small German state, the Principality of Ansbach. Caroline was orphaned at a young age and moved to the enlightened court of her guardians, King Frederick I and Queen Sophia Charlotte of Prussia. At the Prussian court, her previously limited education was widened, and she adopted the liberal outlook possessed by Sophia Charlotte, who became her good friend and whose views influenced Caroline all her life. a young woman, Caroline was much sought-after as a bride. After rejecting the suit of the nominal King of Spain, Archduke Charles of Austria, she married George Augustus, the third-in-line to the British throne and heir apparent to the Electorate of Hanover. They had eight children, seven of whom grew to adulthood. moved permanently to Britain in 1714 when her husband became Prince of Wales. As Princess of Wales, she joined her husband in rallying political opposition to his father King George I. In 1717, her husband was expelled from court after a family row. Caroline came to be associated with Robert Walpole, an opposition politician who was a former government minister. Walpole rejoined the government in 1720, and Caroline's husband and King George I reconciled publicly, on Walpole's advice. Over the next few years, Walpole rose to become the leading minister. became queen and electress consort upon her husband's accession in 1727. Her eldest son, Frederick, became Prince of Wales. He was a focus for the opposition, like his father before him, and Caroline's relationship with him was strained. princess and as queen, Caroline was known for her political influence, which she exercised through and for Walpole. Her tenure included four regencies during her husband's stays in Hanover, and she is credited with strengthening the House of Hanover's place in Britain during a period of political instability. Caroline was widely mourned by her political allies following her death in 1737, as well as by the King, who refused to remarry. 1 Early life 1.1 Education 2 Marriage 3 Princess of Wales 4 Queen and regent 5 Final years 6 Legacy 7 Titles, styles, honours and arms 7.1 Titles and styles 7.2 Honours 7.3 Arms 8 Issue 9 Ancestry 10 Notes 11 Sources 12 Further reading 13 External links life[edit] in the 17th century Caroline was born on 1 March 1683 at Ansbach, the daughter of John Frederick, Margrave of Brandenburg-Ansbach, and his second wife, Princess Eleonore Erdmuthe of Saxe-Eisenach.[2][3] Her father was the ruler of one of the smallest German states; he died of smallpox at the age of 32, when Caroline was three years old. Caroline and her only full sibling, her younger brother Margrave William Frederick, left Ansbach with their mother, who returned to her native Eisenach.[4] In 1692, Caroline's widowed mother was pushed into an unhappy marriage with the Elector of Saxony, and she and her two children moved to the Saxon court at Dresden. Eleonore Erdmuthe was widowed again two years later, after her unfaithful husband contracted smallpox from his mistress.[5] Eleonore remained in Saxony for another two years, until her death in 1696.[3][6] The orphaned Caroline and William Frederick returned to Ansbach to stay with their elder half-brother, Margrave George Frederick II. George Frederick was a youth with little interest in parenting a girl, and so Caroline soon moved to Lützenburg outside Berlin, where she entered into the care of her new guardians, Frederick, Elector of Brandenburg, and his wife, Sophia Charlotte, who had been a friend of Eleonore Erdmuthe.[7] and Sophia Charlotte became king and queen of Prussia in 1701. The queen was the daughter of Dowager Electress Sophia of Hanover, and the sister of George, Elector of Hanover. She was renowned for her intelligence and strong character, and her uncensored and liberal court attracted a great many scholars, including philosopher Gottfried Leibniz.[8] Caroline was exposed to a lively intellectual environment quite different from anything she had experienced previously. Before she began her education under Sophia Charlotte's care, Caroline had received little formal education; her handwriting remained poor throughout her life.[3][9] With her lively mind, Caroline developed into a scholar of considerable ability.[8] She and Sophia Charlotte developed a strong relationship in which Caroline was treated as a surrogate daughter;[10] the queen once declared Berlin was "a desert" without Caroline whenever she left temporarily for Ansbach.[3][9] of the royal couple and their seven children who survived infancy intelligent and attractive woman, Caroline was much sought-after as a bride. Dowager Electress Sophia called her "the most agreeable Princess in Germany".[11] She was considered for the hand of Archduke Charles of Austria, who was a candidate for the throne of Spain and later became Holy Roman Emperor. Charles made official overtures to her in 1703, and the match was encouraged by King Frederick of Prussia. After some consideration, Caroline refused in 1704, as she would not convert from Lutheranism to Catholicism.[3][12] Early in the following year, Queen Sophia Charlotte died on a visit to her native Hanover.[13] Caroline was devastated, writing to Leibniz, "The calamity has overwhelmed me with grief and sickness, and it is only the hope that I may soon follow her that consoles me."[13] June 1705, Queen Sophia Charlotte's nephew, Prince George Augustus of Hanover, visited the Ansbach court, supposedly incognito, to inspect Caroline, as his father the Elector did not want his son to enter into a loveless arranged marriage as he himself had.[14] The nephew of three childless uncles, George Augustus was under pressure to marry and father an heir to prevent endangering the Hanoverian succession.[15] He had heard reports of Caroline's "incomparable beauty and mental attributes".[16] He immediately took a liking to her "good character" and the British envoy reported that George Augustus "would not think of anybody else after her".[3][17] For her part, Caroline was not fooled by the prince's disguise, and found her suitor attractive.[18] He was the heir apparent of his father's Electorate of Hanover and third-in-line to the British throne of his distant cousin Queen Anne, after his grandmother Dowager Electress Sophia and his father the Elector.[18] 22 August 1705, Caroline arrived in Hanover for her wedding to George Augustus; they were married that evening in the palace chapel at Herrenhausen.[2][3][19] By May of the following year, Caroline was pregnant, and her first child Prince Frederick was born on 20 January 1707.[20] A few months after the birth, in July, Caroline fell seriously ill with smallpox followed by pneumonia. Her baby was kept away from her, but George Augustus remained at her side devotedly, and caught and survived the infection himself.[21] Over the next seven years, Caroline had three more children, Anne, Amelia, and Caroline, all of whom were born in Hanover.[22] Howard, Countess of Suffolk (pictured) was one of Caroline's Women of the Bedchamber in addition to being one of Caroline's husband's mistresses. Augustus and Caroline had a successful and loving marriage, though he continued to keep mistresses, as was customary for the time.[23] Caroline was well aware of his infidelities, as they were well known and he told her about them. His two best-known mistresses were Henrietta Howard, later Countess of Suffolk, and, from 1735, Amalie von Wallmoden, Countess of Yarmouth. Howard was one of Caroline's Women of the Bedchamber and became Mistress of the Robes when her husband inherited a peerage in 1731; she retired in 1734.[24] In contrast with her mother-in-law and husband, Caroline was known for her marital fidelity; she never made any embarrassing scenes nor did she take lovers.[23] She preferred her husband's mistresses to be ladies-in-waiting, as that way she believed she could keep a closer eye on them.[25] succession of her husband's family to the British throne was still insecure, as Queen Anne's half-brother James Stuart contested the Hanoverian claim, and Queen Anne and Caroline's grandmother-in-law Dowager Electress Sophia had fallen out. refused permission for any of the Hanoverians to visit Britain in her lifetime.[26] Caroline wrote to Leibniz, "I accept the comparison which you draw, though all too flattering, between me and Queen Elizabeth as a good omen. Like Elizabeth, the Electress's rights are denied her by a jealous sister [Queen Anne], and she will never be sure of the English crown until her accession to the throne."[27] June 1714, Dowager Electress Sophia died in Caroline's arms at the age of 83, and Caroline's father-in-law became heir presumptive to Queen Anne. Just weeks later, Anne died and the Elector of Hanover was proclaimed as her successor, becoming George I of Great Britain.[28] of Wales[edit] Princess of Wales, painted by Sir Godfrey Kneller in 1716 Augustus sailed to England in September 1714, and Caroline and two of her daughters followed in October.[29] Her journey across the North Sea from The Hague to Margate was the only sea voyage she took in her life.[30] Their young son, Prince Frederick, remained in Hanover for the rest of George I's reign to be brought up by private tutors.[22] the accession of George I in 1714, Caroline's husband automatically became Duke of Cornwall and Duke of Rothesay. Shortly afterwards, he was invested as Prince of Wales, whereupon she became Princess of Wales. was the first woman to receive the title at the same time as her husband received his.[18] She was the first Princess of Wales in over two hundred years, the last one being Catherine of Aragon. As George I had repudiated his wife Sophia Dorothea of Celle in 1694 prior to his becoming King of Great Britain, there was no queen consort, and Caroline was the highest-ranking woman in the kingdom.[22] Augustus and Caroline made a concerted effort to "anglicise" by acquiring knowledge of England's language, people, politics and customs.[31] Two separate courts developed with strong contrasts; the old king's had German courtiers and government ministers, while the Wales's court attracted English nobles out of favour with the King, and was considerably more popular with the British people. George Augustus and Caroline gradually became centres of the political opposition to the King.[32] years after their arrival in England, Caroline suffered a stillbirth, which her friend the Countess of Buckeburg blamed on the incompetence of English doctors,[33] but the following year she had another son, Prince George William in November. the baptism, her husband fell out with his father over the choice of godparents, leading to the couple's placement under house arrest at St. James's Palace prior to their banishment from court.[34] was originally allowed to stay with their children, but refused as she believed her place was with her husband.[35] She and her husband moved into Leicester House, while their children remained in the care of the King.[36] Caroline fell sick with worry, and fainted during a secret visit to her children made without the King's approval.[37] By January, the King had relented and allowed Caroline unrestricted access. February, Prince George William fell ill, and the King allowed both George Augustus and Caroline to see him at Kensington Palace without any conditions. When the baby died, a post-mortem was conducted to prove that the cause of death was disease (a polyp on the heart) rather than the separation from his mother.[38] tragedy occurred in 1718, when she miscarried at Richmond Lodge, her country residence,[39] after being startled by a violent storm.[40] Over the next few years, Caroline had three more children: William, Mary and Louise.[41] In July 1725, her 11th and final pregnancy ended in a second miscarriage.[42] House became a frequent meeting place for the ministry's political opponents. Caroline struck up a friendship with politician Sir Robert Walpole, a former minister in the Whig government who led a disgruntled faction of the party. In April 1720, Walpole's wing of the Whig party reconciled with the governing wing, and Walpole and Caroline helped to effect a reconciliation between the King and her husband for the sake of public unity.[3][43] Caroline wanted to regain her three eldest daughters, who remained in the care of the King, and thought the reconciliation would lead to their return, but negotiations came to nothing. George Augustus came to believe that Walpole had tricked him into the reconciliation as part of a scheme to gain power. The prince was isolated politically when Walpole's Whigs joined the government,[44] and Leicester House played host to literary figures and wits, such as John Arbuthnot and Jonathan Swift, rather than politicians.[45] Arbuthnot told Swift that Caroline had enjoyed his Gulliver's Travels, particularly the tale of the crown prince who wore one high-heel and one low-heel in a country where the King and his party wore low heels, and the opposition wore high ones: a barely veiled reference to the political leanings of the Prince of Wales.[46] intellect far outstripped her husband's, and she read avidly. She established an extensive library at St. James's Palace. As a young woman, she corresponded with Gottfried Leibniz, the intellectual colossus who was courtier and factotum to the House of Hanover. She later facilitated the Leibniz-Clarke correspondence, arguably the most important philosophy of physics discussion of the 18th century. She helped to popularise the practice of variolation (an early type of immunisation), which had been witnessed by Lady Mary Wortley Montagu and Charles Maitland in Constantinople. At the direction of Caroline, six condemned prisoners were offered the chance to undergo variolation instead of execution: they all survived, as did six orphan children given the same treatment as a further test. Convinced of its medical value, Caroline had her children Amelia, Caroline and Frederick inoculated against smallpox in the same manner.[47] In praising her support for smallpox inoculation, Voltaire wrote of her, "I must say that despite all her titles and crowns, this princess was born to encourage the arts and the well-being of mankind; even on the throne she is a benevolent philosopher; and she has never lost an opportunity to learn or to manifest her generosity."[48] and regent[edit] Coronation medal of Queen Caroline in 1727 by J. Croker by Jacopo Amigoni, 1735 became queen consort on the death of her father-in-law in 1727, and she was crowned alongside her husband at Westminster Abbey on 11 October that year.[49] She was the first queen consort to be crowned since Anne of Denmark in 1603.[50] George II denounced Walpole as a "rogue and rascal" over the terms of the reconciliation with his father, Caroline advised her husband to retain Walpole as the leading minister.[3] commanded a substantial majority in Parliament and George II had little choice but to accept him or risk ministerial instability.[51] secured a civil list payment of £100,000 a year for Caroline, and she was given both Somerset House and Richmond Lodge.[52] Lord Hervey called Walpole "the Queen's minister" in recognition of their close relationship.[3] the next ten years, Caroline had immense influence. She persuaded the King to adopt policies at the behest of Walpole, and persuaded Walpole against taking inflammatory actions. had absorbed the liberal opinions of her mentor, Queen Sophia Charlotte of Prussia, and supported clemency for the Jacobites (supporters of the rival Stuart claim to the throne), freedom of the press, and freedom of speech in Parliament.[53] the next few years, she and her husband fought a constant battle against their eldest son, Frederick, Prince of Wales, who had been left behind in Germany when they came to England. He joined the family in 1728, by which time he was an adult, had mistresses and debts, and was fond of gambling and practical jokes. He opposed his father's political beliefs, and complained of his lack of influence in government.[3][54] Regency Act 1728 made Caroline rather than Frederick regent when her husband was in Hanover for five months from May 1729. During her regency, a diplomatic incident with Portugal (where a British ship had been seized on the Tagus) was defused, and the negotiation of the Treaty of Seville between Britain and Spain was concluded.[54][55] May 1732, she was regent for four months while George II was again away in Hanover. An investigation into the penal system uncovered widespread abuses, including cruel treatment and conspiracy in the escape of wealthy convicts. Caroline pressed Walpole for reform, largely unsuccessfully.[56] In March 1733, Walpole introduced an unpopular Excise Bill to parliament, which the Queen supported, but it gathered such strong opposition that it was eventually dropped.[57] entire life in Britain was spent in the South-East of England in or around London.[58] As queen, she continued to surround herself with artists, writers and intellectuals. She collected jewellery, especially cameos and intaglios, acquired important portraits and miniatures, and enjoyed the visual arts. She commissioned works such as terracotta busts of the kings and queens of England from Michael Rysbrack,[59] and supervised a more naturalistic design of the royal gardens by William Kent and Charles Bridgeman.[60] In 1728, she rediscovered sets of sketches by Leonardo da Vinci and Hans Holbein that had been hidden in a drawer since the reign of William III.[61] eldest daughter Anne married William IV of Orange in 1734, and moved with her husband to the Netherlands. Caroline wrote to her daughter of her "indescribable" sadness at the parting.[62] Anne soon felt homesick, and travelled back to England when her husband went on campaign. Eventually, her husband and father commanded her to return to Holland.[63] years[edit] by Joseph Highmore, 1735 mid-1735, Frederick, Prince of Wales, was further dismayed when Caroline, rather than himself, again acted as regent while the King was absent in Hanover.[64] King and Queen arranged Frederick's marriage, in 1736, to Princess Augusta of Saxe-Gotha. Shortly after the wedding, George went to Hanover, and Caroline resumed her role as "Protector of the Realm". As regent, Caroline considered the reprieve of Captain John Porteous, who had been convicted of murder in Edinburgh. Before she could act, a mob stormed the jail where he was held and killed him. Caroline was appalled.[65] King's absences abroad were leading to unpopularity, and in late 1736 he made plans to return, but his ship was caught in poor weather, and it was rumoured that he had been lost at sea. Caroline was devastated, and disgusted by the insensitivity of her son, who hosted a grand dinner while the gale was blowing.[66] her regency, the Prince of Wales attempted to start a number of quarrels with his mother, whom he saw as a useful proxy to irritate the King.[3] George eventually returned in January 1737.[67] Frederick applied to Parliament unsuccessfully for an increased financial allowance that had hitherto been denied him by the King, and public disagreement over the money drove a further wedge between parents and son. the advice of Walpole, Frederick's allowance was raised in an attempt to mitigate further conflict, but by less than he had asked.[68] June 1737, Frederick informed his parents that Augusta was pregnant, and due to give birth in October. In fact, Augusta's due date was earlier and a peculiar episode followed in July in which the prince, on discovering that his wife had gone into labour, sneaked her out of Hampton Court Palace in the middle of the night, to ensure that the King and Queen could not be present at the birth.[69] and Caroline were horrified. Traditionally, royal births were witnessed by members of the family and senior courtiers to guard against supposititious children, and Augusta had been forced by her husband to ride in a rattling carriage for an hour and a half while heavily pregnant and in pain. a party including two of her daughters and Lord Hervey, the Queen raced over to St. James's Palace, where Frederick had taken Augusta.[70] Caroline was relieved to discover that Augusta had given birth to a "poor, ugly little she-mouse" rather than a "large, fat, healthy boy" as the pitiful nature of the baby made a supposititious child unlikely.[71] circumstances of the birth deepened the estrangement between mother and son.[71] According to Lord Hervey, she once remarked after seeing Frederick, "Look, there he goes—that wretch!—that villain!—I wish the ground would open this moment and sink the monster to the lowest hole in hell!"[3][72] the final years of her life, Caroline was troubled by gout in her feet,[73] but more seriously she had suffered an umbilical hernia at the birth of her final child in 1724.[74] On 9 November 1737, she felt an intense pain and, after struggling through a formal reception, took to her bed. Part of her small intestine had poked through the hernia opening.[75] Over the next few days she was bled, purged, and operated on, without anaesthetic, but there was no improvement in her condition.[76] King refused Frederick permission to see his mother,[77] a decision with which she complied; she sent her son a message of forgiveness through She asked her husband to remarry after her death, which he rejected saying he would take only mistresses; she replied "Ah, mon Dieu, cela n'empêche pas" ("My God, that doesn't prevent it").[79] 17 November, her strangulated bowel burst.[80][81] She died on 20 November 1737 at St. James's Palace.[2] was buried in Westminster Abbey on 17 December.[82] Frederick was not invited to the funeral. George Frideric Handel composed an anthem for the occasion, The Ways of Zion Do Mourn / Funeral Anthem for Queen Caroline. The King arranged for a pair of matching coffins with removable sides, so that when he followed her to the grave (23 years later), they could lie together again.[83] to Caroline on the bank of the Serpentine, a picturesque lake in London created at her request was widely mourned. The Protestants lauded her moral example, and even the Jacobites acknowledged her compassion, and her intervention on the side of mercy for their compatriots.[84] During her lifetime her refusal to convert when offered the hand of Archduke Charles was used to portray her as a strong adherent to Protestantism.[3] For example, John Gay wrote of Caroline in A Letter to A Lady (1714): The pomp of titles easy faith might shake, She scorn'd an empire for religion's sake: For this, on earth, the British crown is giv'n, And an immortal crown decreed in heav'n. She was widely seen by both the public and the court as having great influence over her husband.[85] A satirical verse of the period went:[86] You may strut, dapper George, but 'twill all be in vain, We all know 'tis Queen Caroline, not you, that reign – You govern no more than Don Philip of Spain. Then if you would have us fall down and adore you, Lock up your fat spouse, as your dad did before you. memoirs of the 18th century, particularly those of John, Lord Hervey, fed perceptions that Caroline and Walpole governed her husband. Peter Quennell wrote that Hervey was the "chronicler of this remarkable coalition" and that she was Hervey's "heroine".[87] Using such sources, biographers of the 19th and 20th centuries credit her with aiding the establishment of the House of Hanover in Britain, in the face of Jacobite opposition. R. L. Arkell wrote "by her acumen and geniality, [Caroline] ensured the dynasty's rooting itself in England", and William Henry Wilkins said her "gracious and dignified personality, her lofty ideals and pure life did much to counteract the unpopularity of her husband and father-in-law, and redeem the early Georgian era from utter grossness."[88] Although modern historians tend to believe that Hervey, Wilkins and Arkell have overestimated her importance, it is nevertheless probable that Caroline of Ansbach was one of the most influential consorts in British history.[3] JOSEPH BUTLER, BISHOP and THEOLOGIAN (1752) , Commemorated June 16;

England, 1707-1800, Kingdom of Great Britain, united England (including Wales) and Scotland
England, 1707-1800, Kingdom of Great Britain;

England, 1712, New York Slave Riot, 1712, Maiden Lane and Broadway
New York Slave Riot, 1712, Maiden Lane and Broadway; New York Slave Revolt of 1712 was an uprising in New York City, in the Province of New York, of 23 enslaved Africans. They killed nine whites and injured another six before they were stopped. More than three times that number of black people, 70, were arrested and jailed. Of these, 27 were put on trial, and 21 convicted and executed. the early 18th century, New York City had one of the largest enslaved populations of any of the settlements in the Thirteen Colonies. Slavery in the city differed from some of the other colonies because there were no plantations producing cash crops. Slaves worked as domestic servants, artisans, dock workers, and various skilled laborers.[1] Enslaved Africans lived near each other, making communication easy. They also often worked among free black people, a situation that did not exist on most Southern plantations. Slaves in the city could communicate and plan a conspiracy more easily than among those on plantations.[2] the seizure of New Netherland in 1667 and it's incorporation into the Province of New York, the rights of the Free Negro social group were gradually eroded. In 1702, the first of the New York slave codes were passed, which further limited the rights enjoyed by the African community in New York; many of these legal rights, such as the right to own land and marry, were granted during the Dutch colonial period.[3] On December 13, 1711, the New York City Common Council established the city's first slave market near Wall Street for the sale and rental of enslaved Africans and Native Americans.[4][5] the early 1700s, about 20 percent of the population were enslaved black people. The colonial government in New York restricted this group through several measures: requiring slaves to carry a pass if traveling more than a mile (1.6 km) from home; discouraging marriage among them; prohibiting gatherings in groups of more than three persons; and requiring them to sit in separate galleries at church services.[6] group of more than twenty black slaves gathered on the night of April 6, 1712, and set fire to a building on Maiden Lane near Broadway.[2] While the white colonists tried to put out the fire, the enslaved blacks, armed with guns, hatchets, and swords, attacked the whites then ran off. Almost immediately all runaway slaves were captured and returned to their owners.[7] forces arrested seventy blacks and jailed them. Six are reported to have committed suicide. Twenty-seven were put on trial, 21 of whom were convicted and sentenced to death, including one woman with child.[7] Twenty were burned to death and one was executed on a breaking wheel.[8][citation needed] the revolt, the city and colony passed more restrictive laws governing black and Indian slaves. Slaves were not permitted to gather in groups of more than three, they were not permitted to carry firearms, and gambling was outlawed. Crimes of property damage, rape, and conspiracy to kill qualified for the death penalty. Free blacks were still allowed to own land, however. Anthony Portuguese (alternately spelled Portugies),[3] owned land that makes up a portion of present-day Washington Square Park; this continued to be owned by his daughter and grandchildren.[9] colony required slave owners who wanted to free their slaves to pay a tax of £200 per person, then an amount much higher than the cost of a slave. In 1715 Governor Robert Hunter argued in London before the Lords of Trade that manumission and the chance for a slave to inherit part of a master's wealth was important to maintain in New York. He said that this was a proper reward for a slave who had helped a master earn a lifetime's fortune, and that it could keep the slave from descending into despair.[7] ELIE NAUD, (ELIAS NEAU), HUGUENOT WITNESS TO THE FAITH, 7 Sept. 1722, Commemoratedd 7 September; most effective work of the Society [for the Propogation of the Gospel] among Negroes of the Northern colonies was accomplished in New York. In that colony, the instruction of the Negro and Indian slaves to prepare them for conversion, baptism, and communion was a primary charge oft repeated to every missionary and schoolmaster of the Society. In addition to the general efforts put forth in the colonies, there was in New York a special provision for the employment of sixteen clergymen and thirteen lay teachers mainly for the evangelization of the slaves and the free Indians. For the Negro slaves a catechizing school was opened in New York City in 1704 under the charge of Elias Neau. This benevolent man, after several years’ imprisonment because of his Protestant faith, had come to New York to try his fortunes as a trader. As early as 1703 he called the attention of the Society to the great number, of slaves in New York “who were without God in the world, and of whose souls there was no manner of care taken” and proposed the appointment of a catechist to undertake their instruction. He himself finally being prevailed upon to accept this position, obtained a license from the Governor, resigned his position as elder in the French church [Église du Saint Esprit] and conformed to the Established Church of England, “not upon any worldly account but through a principle of conscience and hearty approbation of the English liturgy.” He was later licensed by the Bishop of London. Neau’s task was not an easy one. At first he went from house to house, but afterwards arranged for some of the slaves to attend him. He succeeded, however, in obtaining gratifying results. He was commended to the Society by Rev. Mr. Vesey in 1706 as a “constant communicant of our church, and a most zealous and prudent servant of Christ, in proselyting the miserable Negroes and Indians among them to the Christian Religion, whereby he does great service to God and his church.” Further confidence in him was attested by an act of the Society in preparing at his request “a Bill to be offered to Parliament for the more effectual Conversion of the Negro and other Servants in the Plantations, to compell Owners of Slaves to cause children to be baptized within 3 months after their birth and to permit them when come to years of discretion to be instructed in the Christian Religion on our Lord’s day by the Missionaries under whose ministry they live.” Neau’s school suffered greatly in 1712 because of the prejudice engendered by the declaration that instruction was the main cause of the Negro riot in that city. For some days Neau dared not show himself, so bitter was the feeling of the masters. Upon being assured, however, that only one Negro connected with the school had participated in the affair and that the most criminal belonged to the masters who were openly opposed to educating them, the institution was permitted to continue its endeavors, and the Governor extended to it his protection and recommended that masters have their slaves instructed. Yet Neau had still to complain thereafter of the struggle and opposition of the generality of the inhabitants, who were strongly prejudiced with a horrid motive thinking that Christian knowledge “would be a means to make the slave more cunning and apter to wickedness.” Not so long thereafter, however, the support of the best people and officials of the community made his task easier. Neau could say in 1714 that “if the slaves and domestics in New York were not instructed it was not his fault.” The Governor, the Council, Mayor, the Recorder and the Chief Justice informed the Society that Neau had performed his work “to the great advancement of religion in general and the particular benefit of the free Indians, Negro slaves, and other Heathens in those parts, with indefatigable zeal and application.” Elias Neau signature Neau died in 1722. His work was carried on by Mr. Huddlestone, Rev. Mr. Whitmore, Rev. Mr. Colgan, Rev. R. Charlton, and Rev. S. Auchmutty.

England, 1712-1752, Saint, Joseph Butler, Butler's Analogy
England, 1712-1752, Saint, Joseph Butler, Butler's Analogy; Joseph Butler of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752), Commemorated June 16;

England, 1714-1727, George I, King of GB, Hanover in HRE, European Wars, o jacobites, parliment
King of Great Britain, 1714-1727, George I ; CONRAD WEISER, WITNESS TO PEACE and RECONCILIATION, 1760, Commemorated July 13; George Frederick Handel of JOHANN SEBASTIAN BACH, GEORGE FREDERICK HANDEL and HENRY PURCELL, COMPOSERS, 1750, 1759, 1695. Commemorated July 28; Samuel Johnson of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; Timothy Cutler of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; ELIE NAUD (ELIAS NEAU), HUGUENOT WITNESS TO THE FAITH, 7 Sept. 1722 ; ELIE NAUD (ELIAS NEAU), HUGUENOT WITNESS TO THE FAITH, 7 Sept. 1722 ; ISAAC WATTS, HYMNWRITER, 1748, Commemorated November 26; THOMAS BRAY, PRIEST AND MISSIONARY (15 FEB 1730); JOHN AND CHARLES WESLEY, RENEWERS OF THE CHURCH (3 MAR 1791); WILLIAM LAW, WRITER, PRIEST, AND NON-JUROR (09 APR 1761); George Berkeley of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752) , Commemorated June 16 ; Joseph Butler of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752), Commemorated June 16 ;

England, 1727-1791, Salina Hastings, Calvinist Methodist Church Builder
England, 1727-1791, Selina Hastings, Countess of Huntingdon, built Calvanist Methodist Churches; Donnington Hall, Salina Hastings, Calvinist Methodist Church Builder; George Whitefield of FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770, Commemorated November 15 ;

England, 1727-1760, George II, King of GB, Summers in Hanover G, H Succession, little domestic control, war hero
England, King of Great Britain, 1727-1760, George II; CONRAD WEISER, WITNESS TO PEACE and RECONCILIATION, 1760, Commemorated July 13; SAMSON OCCUM, WITNESS TO THE FAITH IN NEW ENGLAND, 1792, Commemorated July 14 ; George Frederick Handel of JOHANN SEBASTIAN BACH, GEORGE FREDERICK HANDEL and HENRY PURCELL, COMPOSERS, 1750, 1759, 1695. Commemorated July 28; Samuel Johnson of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; Timothy Cutler of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; HENRY MUHLENBERG, PATRIARCH OF AMERICAN LUTHERANS, 7 October 1787 ; ISAAC WATTS, HYMNWRITER, 1748, Commemorated November 26; JOHN AND CHARLES WESLEY, RENEWERS OF THE CHURCH (3 MAR 1791); WILLIAM LAW, WRITER, PRIEST, AND NON-JUROR (09 APR 1761); NIKOLAUS LUDWIG von ZINZENDORF, PROPHETIC WITNESS, 1760, Commemorated May 10 ; George Berkeley of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752) , Commemorated June 16 ; Joseph Butler of GEORGE BERKELEY and JOSEPH BUTLER, BISHOPS and THEOLOGIANS (1753, 1752), Commemorated June 16 ;

England, 1729, Holy Club at Christ Church Oxford (The Methodists)
Holy Club at Christ Church Oxford (The Methodists); FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770, Commemorated November 15;

England, 1732-1778, Rousseau, enlightenment, modern political, social thought, Facism, Naziism, Communism, democracy, progressive
Switzerland, 1732-1778, Rousseau, enlightenment, modern political, social thought, Facism, Naziism, Communism, democracy, progressive; Rousseau; 28 June 1712 - 2 July 1778) was a Genevan philosopher, writer, and composer. His political philosophy influenced the progress of the Enlightenment throughout Europe, as well as aspects of the French Revolution and the development of modern political, economic and educational thought.[1] Discourse on Inequality and The Social Contract are cornerstones in modern political and social thought. Rousseau's sentimental novel Julie, or the New Heloise (1761) was important to the development of preromanticism and romanticism in fiction.[2][3] His Emile, or On Education (1762) is an educational treatise on the place of the individual in society. Rousseau's autobiographical writings—the posthumously published Confessions (composed in 1769), which initiated the modern autobiography, and the unfinished Reveries of the Solitary Walker (composed 1776–1778)—exemplified the late-18th-century "Age of Sensibility", and featured an increased focus on subjectivity and introspection that later characterized modern writing. befriended fellow philosopher Denis Diderot in 1742, and would later write about Diderot's romantic troubles in his Confessions. During the period of the French Revolution, Rousseau was the most popular of the philosophers among members of the Jacobin Club. He was interred as a national hero in the Panthéon in Paris, in 1794, 16 years after his death. Absolved From Being Good-Mannered: The Romantic Totalitarianism of Jean-Jacques Rousseau, May 20, 2021 ;

England, 1734-1770, George Whitefield, Gloucester, England, US Methodist Episcopal Evangelist
England, 1734-1770, George Whitefield, Gloucester, England, US Methodist Episcopal Evangelist; England, , George Whitefield, Gloucester, England, US Methodist Episcopal Evangelist; Gloucester, England (on Wales border); George Whitefield of FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770, Commemorated November 15 ; Whitefield, also known as George Whitfield, (December 16, 1714 - September 30, 1770), was an Anglican itinerant minister who helped spread the Great Awakening in Great Britain and, especially, in the British North American colonies. His ministry had tremendous impact on American ideology. He was a very influential figure in the establishment of Methodism. He was famous for his preaching in America which was a significant part of an 18th century movement of Christian revivals, sometimes called "The Great Awakening." from Wikipedia. Whitefield (27 December [O.S. 16 December] 1714 - 30 September 1770), also known as George Whitfield, was an Anglican cleric and evangelist who was one of the founders of Methodism and the evangelical movement.[1][2] in Gloucester, he matriculated at Pembroke College at the University of Oxford in 1732. he joined the "Holy Club" and was introduced to the Wesley brothers, John and Charles, with whom he would work closely in his later ministry. was ordained after receiving his Bachelor of Arts degree. immediately began preaching, but he did not settle as the minister of any parish. Rather he became an itinerant preacher and evangelist. 1740, Whitefield traveled to North America, where he preached a series of revivals that became part of the "Great Awakening". His methods were controversial and he engaged in numerous debates and disputes with other clergymen. received widespread recognition during his ministry; he preached at least 18,000 times to perhaps 10 million listeners in Great Britain and her American colonies. Whitefield could enthrall large audiences through a potent combination of drama, religious rhetoric, and patriotism.[3] life[edit] The Old Bell Inn, Southgate Street, Gloucester was born on 27 December [O.S. 16 December] 1714 at the Bell Inn, Southgate Street, Gloucester in England. Whitefield was the fifth son (seventh and last child) of Thomas Whitefield and Elizabeth Edwards, who kept an inn at Gloucester.[4] At an early age, he found that he had a passion and talent for acting in the theatre, a passion that he would carry on with the very theatrical re-enactments of Bible stories he told during his sermons. He was educated at The Crypt School, Gloucester,[5] and Pembroke College, Oxford.[6][7] His father died when he was still young and he help his mother with the inn. Because business at the inn had diminished, Whitefield did not have the means to pay for his tuition.[8] He therefore came up to the University of Oxford as a servitor, the lowest rank of undergraduates. Granted free tuition, he acted as a servant to Fellows and Fellow-commoners; duties including teaching them in the morning, helping them bathe, cleaning their rooms, carrying their books, and assisting them with work.[8] He was a part of the "Holy Club" at the University with the Wesley brothers, John and Charles. An illness, as well as Henry Scougal's The Life of God in the Soul of Man, influenced him to turn to the Church. Following a religious conversion, he became passionate for preaching his new-found faith. The Bishop of Gloucester ordained him a deacon.[1] preached his first sermon at St Mary de Crypt Church[2] in his home town of Gloucester, a week after his ordination. He had earlier become the leader of the Holy Club at Oxford when the Wesley brothers departed for Georgia.[9] had cross-eyed (strabismus) vision. 1738 he went to Savannah, Georgia, in the American colonies, as parish priest of Christ Church. While there he decided that one of the great needs of the area was an orphan house. He decided this would be his life's work. returned to England to raise funds, as well as to receive priest's orders. While preparing for his return, he preached to large congregations. At the suggestion of friends he preached to the miners of Kingswood, outside Bristol, in the open air. Because he was returning to Georgia he invited John Wesley to take over his Bristol congregations, and to preach in the open air for the first time at Kingswood and then at Blackheath, London.[10] accepted the Church of England's doctrine of predestination and disagreed with the Wesley brothers' Arminian views on the doctrine of the atonement.[11] However, Whitefield finally did what his friends hoped he would not do—hand over the entire ministry to John Wesley.[12] Whitefield formed and was the president of the first Methodist conference, but he soon relinquished the position to concentrate on evangelical work.[13] churches were established in England in his name—one in Penn Street, Bristol, and two in London, in Moorfields and in Tottenham Court Road—all three of which became known by the name of "Whitefield's Tabernacle". The society meeting at the second Kingswood School at Kingswood, a town on the eastern edge of Bristol, was eventually also named Whitefield's Tabernacle. acted as chaplain to Selina, Countess of Huntingdon, and some of his followers joined the Countess of Huntingdon's Connexion, whose chapels were built by Selina, where a form of Calvinistic Methodism similar to Whitefield's was taught. Many of Selina's chapels were built in the English and Welsh counties.[14] One was erected in London—Spa Fields Chapel.[15][16] 1739, Whitefield returned to England to raise funds to establish the Bethesda Orphanage, now the Bethesda Academy. It is the oldest extant charity in North America.[17] Orphanage[edit] endeavor to build an orphanage in Georgia was central to his preaching.[4] The Bethesda Orphanage and his preaching comprised the "two-fold task" that occupied the rest of his life.[18] On 25 March 1740, construction began. Whitefield wanted the orphanage to be a place of strong Gospel influence, with a wholesome atmosphere and strong discipline.[19] raised the money by his preaching, Whitefield "insisted on sole control of the orphanage". He refused to give the Trustees a financial accounting. The Trustees also objected to Whitefield's using "a wrong Method" to control the children, who "are often kept praying and crying all the Night".[4] returning to North America in 1740, he preached a series of revivals that came to be known as the First Great Awakening. 1740 he engaged Moravian Brethren from Georgia to build an orphanage for negro children on land he had bought in the Lehigh Valley of Pennsylvania. a theological disagreement, he dismissed them and was unable to complete the building, which the Moravians subsequently bought and completed. This now is the Whitefield House in the center of the Moravian settlement of Nazareth, Pennsylvania. The Whitefield House is owned by the Moravian Historical Society, and operates as the Society's museum and administrative offices.[20][21] preached nearly every day for months to large crowds of sometimes several thousand people as he traveled throughout the colonies, especially New England. His journey on horseback from New York City to Charleston, South Carolina, was at that time the longest in North America by a white man.[22] his contemporary and acquaintance, Jonathan Edwards, Whitefield preached staunchly Calvinist theology that was in line with the "moderate Calvinism" of the Thirty-nine Articles.[23] While explicitly affirming God's sole agency in salvation, Whitefield freely offered the Gospel, saying at the end of his sermons: "Come poor, lost, undone sinner, come just as you are to Christ."[24] meetings[edit] Whitefield preaching. 1857 engraving Church of England did not assign him a pulpit, so he began preaching in parks and fields in England on his own, reaching out to people who normally did not attend church. Like Jonathan Edwards, he developed a style of preaching that elicited emotional responses from his audiences. But Whitefield had charisma, and his loud voice, his small stature, and even his cross-eyed appearance (which some people took as a mark of divine favour) all served to help make him one of the first celebrities in the American colonies.[25] Whitefield included slaves in his revivals and their response was positive. Historians see this as "the genesis of African-American Christianity."[26] Whitefield "the gospel message was so critically important that he felt compelled to use all earthly means to get the word out."[27] Thanks to widespread dissemination of print media, perhaps half of all colonists eventually heard about, read about, or read something written by Whitefield. He employed print systematically, sending advance men to put up broadsides and distribute handbills announcing his sermons. He also arranged to have his sermons published.[28] sought to influence the colonies after he returned to England from his 1740 tour in America. He contracted to have his autobiographical Journals published throughout America. These Journals have been characterized as "the ideal vehicle for crafting a public image that could work in his absence." They depicted Whitefield in the "best possible light". When he returned to America for his third tour in 1745, he was better known than when he had left.[29] of Whitefield's publicity was the work of William Seward, a wealthy layman who accompanied Whitefield. Seward acted as Whitefield's "fund-raiser, business co-ordinator, and publicist". He furnished newspapers and booksellers with material, including copies of Whitefield's writings.[4] Whitefield returned to England in 1742, a crowd Whitefield estimated at 20,000 and William M'Culloch, the local minister, at 30,000, met him.[30] One such open-air congregation took place on Minchinhampton common. Whitefield preached to the "Rodborough congregation" - a gathering of 10,000 people - at a place now known as "Whitefield's tump." and advocate of slavery[edit] Staffordshire figure painted earthenware bust modelled and made by Enoch Wood, c. 1790 was a plantation owner and slaveholder, and viewed the work of slaves as essential for funding his orphanage's operations.[31][32] contemporary, John Wesley denounced slavery as "the sum of all villainies," and detailed its abuses.[33][34] However, defenses of slavery were common among 18th-century Protestants, especially missionaries who used the institution to emphasize God's providence.[35] was at first conflicted about slaves. He believed that they were human, and was angered that they were treated as "subordinate Creatures".[36] Nevertheless, George whitefield and his friend, James Habersham, played an important role in the reintroduction of slavery to Georgia.[37] had been outlawed in the young colony of Georgia in 1735. In 1747, Whitefield attributed the financial woes of his Bethesda Orphanage to Georgia's prohibition of black people in the colony.[35] He argued that "the constitution of that colony [Georgia] is very bad, and it is impossible for the inhabitants to subsist" while blacks were banned.[31] 1748 and 1750, Whitefield campaigned for the legalisation of African-American emigration into the colony because the trustees of Georgia had banned slavery. Whitefield argued that the colony would never be prosperous unless slaves were allowed to farm the land.[38] Whitefield wanted slavery legalized not only for the prosperity of the colony, but also for the financial viability of the Bethesda Orphanage. "Had Negroes been allowed" to live in Georgia, he said, "I should now have had a sufficiency to support a great many orphans without expending above half the sum that has been laid out."[31] Whitefield's push for the legalization of slave emigration in to Georgia "cannot be explained solely on the basics of economics." It was also his hope for their adoption and for their eternal salvation.[39] slaves were permitted to live in Georgia in 1751.[38] Whitefield saw the "legalization of (black residency) as part personal victory and part divine will."[40] Whitefield now argued a scriptural justification for black residency as slaves. He increased the number of the black children at his orphanage, using his preaching to raise money to house them. Whitefield became "perhaps the most energetic, and conspicuous, evangelical defender and practitioner of the rights of black people.[4] By propagating such "a theological defense for" black residency Whitefield helped slaveholders prosper.[39] Upon his death, Whitefield left everything in the orphanage to the Countess of Huntingdon. This included 4,000 acres of land and 50 black slaves.[4] against cruel treatment of slaves[edit] 1740, during his second visit to America, Whitefield published "an open letter to the planters of South Carolina, Virginia, and Maryland" chastising them for their cruelty to their slaves. He wrote, "I think God has a Quarrel with you for your Abuse of and Cruelty to the poor Negroes."[41] Furthermore, Whitefield wrote: "Your dogs are caressed and fondled at your tables; but your slaves who are frequently styled dogs or beasts, have not an equal privilege."[31] However, Whitefield "stopped short of rendering a moral judgment on slavery itself as an institution."[39] have claimed that the Bethesda Orphanage "set an example of humane treatment" of black people.[42] Phillis Wheatley (1753–1784), who was a slave, wrote a poem On the Death of the Rev. Mr. George Whitefield in 1770. The first line calls Whitefield a "happy saint".[43] Franklin and Whitefield[edit] Franklin attended a revival meeting in Philadelphia, Pennsylvania and was greatly impressed with Whitefield's ability to deliver a message to such a large group. Franklin had previously dismissed as exaggeration reports of Whitefield preaching to crowds of the order of tens of thousands in England. listening to Whitefield preaching from the Philadelphia court house, Franklin walked away towards his shop in Market Street until he could no longer hear Whitefield distinctly—Whitefield could be heard over 500 feet. He then estimated his distance from Whitefield and calculated the area of a semicircle centred on Whitefield. Allowing two square feet per person he computed that Whitefield could be heard by over 30,000 people in the open air.[44][45] admired Whitefield as a fellow intellectual but thought Whitefield's plan to run an orphanage in Georgia would lose money. He published several of Whitefield's tracts and was impressed by Whitefield's ability to preach and speak with clarity and enthusiasm to crowds. Franklin was an ecumenist and approved of Whitefield's appeal to members of many denominations, but, unlike Whitefield, was not an evangelical. After one of Whitefield's sermons, Franklin noted the: ... change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seem'd as if all the world were growing religious, so that one could not walk thro' the town in an evening without hearing psalms sung in different families of every street. — Franklin 1888, p. 135 lifelong close friendship developed between the revivalist preacher and the worldly Franklin.[46] Looking beyond their public images, one finds a common charity, humility, and ethical sense embedded in the character of each man. True loyalty based on genuine affection, coupled with a high value placed on friendship, helped their association grow stronger over time.[47] Letters exchanged between Franklin and Whitefield can be found at the American Philosophical Society in Philadelphia.[48] These letters document the creation of an orphanage for boys named the Charity School. in 1749, Franklin chose the Whitefield meeting house, with its Charity School, to be purchased as the site of the newly-formed Academy of Philadelphia which opened in 1751, followed in 1755 with the College of Philadelphia, both the predecessors of the University of Pennsylvania. statue of George Whitefield is located in the Dormitory Quadrangle, standing in front of the Morris and Bodine sections of the present Ware College House on the University of Pennsylvania campus.[49] 2 July 2020, the University of Pennsylvania announced they would be removing the statue due to Whitefield's connection to slavery. [50] Timeline of Whitefield's travel to America[51] 1738 First voyage to America, Spent three months in Georgia. 1740–1741 Second voyage to America. Established Bethesda Orphan House. Preached in New England. 1745–1748 Third voyage to America. In poor health. 1751–1752 Fourth voyage to America. 1754 Fifth voyage to America. 1763–1765 Sixth voyage to America. Traveled east coast. 1770 Seventh voyage to America. Wintered in Georgia, then traveled to New England where he died. is remembered as one of the first to preach to slaves.[32] Phillis Wheatley wrote a poem in his memory after he died, while she was still a slave.[52] an age when crossing the Atlantic Ocean was a long and hazardous adventure, he visited America seven times, making 13 ocean crossings in total. is estimated that throughout his life, he preached more than 18,000 formal sermons, of which 78 have been published.[53] addition to his work in North America and England, he made 15 journeys to Scotland—most famously to the "Preaching Braes" of Cambuslang in 1742—two journeys to Ireland, and one each to Bermuda, Gibraltar, and the Netherlands.[54] In England and Wales, Whitefield's itinerary included every county.[55] went to the Georgia Colony in 1738 following John Wesley's departure, to serve as a colonial chaplain at Savannah.[56] While in Georgia, Whitefield served as minister for an orphanage and traveled extensively throughout both North America and Britain in an effort to raise money for the organization. He would often preach and attend public events during his travels, which served to further spread his message.[57] believe it is God's will that I should marry", George Whitefield wrote to a friend in 1740.[58] But he was concerned: "I pray God that I may not have a wife till I can live as though I had none." That ambivalence—believing God willed a wife, yet wanting to live as if without one—brought Whitefield a disappointing love life and a largely unhappy marriage.[58] wife Elizabeth, a widow previously Elizabeth James, née Gwynne, married Whitefield on 14 November 1741,[59] After their 1744–48 stay in America, she never accompanied him on his travels. Whitefield reflected that "none in America could bear her". His wife believed that she had been "but a load and burden" to him. Cornelius Winter, who for a time lived with the Whitefields, observed that Whitefield "was not happy in his wife". Thus, "her death set his mind much at liberty". died of a fever on 9 August 1768. She was buried in a vault at the Tottenham Court Road Chapel. At the end of the 19th century the Chapel needed restoration and all those interred there, except Augustus Toplady, were moved to Chingford Mount cemetery in north London.[4] [60] 1743 after four miscarriages, Elizabeth had bore the couple's only child, a son. The baby died at four months old.[58] 1770, the 55-year-old Whitefield continued preaching in spite of poor health. He said, "I would rather wear out than rust out." His last sermon was preached in a field "atop a large barrel".[61] The next morning Whitefield died in the parsonage of Old South Presbyterian Church,[62] Newburyport, Massachusetts, on 30 September 1770, and was buried, according to his wishes, in a crypt under the pulpit of this church.[4] A bust of Whitefield is in the collection of the Gloucester City Museum & Art Gallery. George Whitefield's grave in the crypt of Old South Presbyterian Church, Newburyport, Massachusetts between Jonathan Parsons and Joseph Prince It was John Wesley who preached his funeral sermon in London, at Whitefield's request.[63] left almost £1,500 (equivalent to £209,000 in 2019) to friends and family. Furthermore, he had deposited £1,000 (equivalent to £140,000 in 2019) for his wife if he predeceased her and had contributed £3,300 (equivalent to £461,000 in 2019) to the Bethesda Orphanage. "Questions concerning the source of his personal wealth dogged his memory. His will stated that all this money had lately been left him 'in a most unexpected way and unthought of means.'"[4] to other Methodist leaders[edit] terms of theology, Whitefield, unlike John Wesley, was a supporter of Calvinism.[64] The two differed on eternal election, final perseverance, and sanctification, but were reconciled as friends and co-workers, each going his own way. is a prevailing misconception that Whitefield was not primarily an organizer like Wesley. However, as Wesleyan historian Luke Tyerman states, "It is notable that the first Calvinistic Methodist Association was held eighteen months before Wesley held his first Methodist Conference."[65] He was a man of profound experience, which he communicated to audiences with clarity and passion. His patronization by the Countess of Huntingdon reflected this emphasis on practice. and controversy[edit] welcomed opposition because as he said, "the more I am opposed, the more joy I feel".[66] He proved himself adept at creating controversy. In his 1740 visit to Charles Town, it "took Whitefield only four days to plunge Charles Town into religious and social controversy."[67] thought he might be martyred for his views. After he attacked the established church he predicted that he would "be set at nought by the Rabbies of our Church, and perhaps at last be killed by them".[4] versus other clergy[edit] Whitefield had a strained relationship with John Wesley (depicted in an engraving). chastised other clergy for teaching only "the shell and shadow of religion" because they did not hold the necessity of a new birth, without which a person would be "thrust down into Hell".[4] his 1740–1741 visit to America (as he had done in England), he attacked other clergy (mostly Anglican) calling them "God's persecutors". He said that Edmund Gibson, Bishop of London with supervision over Anglican clergy in America,[68] knew no "more of Christianity, than Mahaomet, or an Infidel".[4] Whitefield preached at St. Philip's, Charleston, the Commissary, Alexander Garden, suspended him as a "vagabond clergyman." After being suspended, Whitefield attacked all South Carolina's Anglican clergy in print.[4] Furthermore, Whitefield issued a blanket indictment of New England's Congregational ministers for their "lack of zeal".[4] 1740, Whitefield published attacks on "the works of two of Anglicanism's revered seventeenth-century authors". Whitefield wrote that John Tillotson, archbishop of Canterbury (1691–1694), had "no more been a true Christian than had Muhammad". He also attacked Richard Allestree's The Whole Duty of Man, one of Anglicanism's most popular spiritual tracts. At least once Whitefield had his followers burn the tract "with great Detestation".[4] England and Scotland (1741–1744), Whitefield bitterly accused John Wesley of undermining his work. He preached against Wesley, arguing that Wesley's attacks on predestination had alienated "very many of my spiritual children". Wesley replied that Whitefield's attacks were "treacherous" and that Whitefield had made himself "odious and contemptible".[4] However, the two reconciled in later life. with Wesley, Whitefield had been influenced by the Moravian Church, but in 1753 he condemned them and attacked their leader, Count Nicolaus Zinzendorf, and their practices.[4] Joseph Trapp criticized Whitefield's Journals, Whitefield retorted that Trapp was "no Christian but a servant of Satan".[4] versus Whitefield[edit] Mezzotint of Whitefield after James Moore, after 1751 Scottish, and American clergy attacked Whitefield, often in response to his attacks on them and Anglicanism, as documented in this section. Early in his career, Whitefield criticized the Church of England. In response, clergy called Whitefield one of "the young quacks in divinity" who are "breaking the peace and unity" of the church. 1738 to 1741, Whitefield issued seven Journals.[69] A sermon in St Paul's Cathedral depicted them as "a medley of vanity, and nonsense, and blasphemy jumbled together". Joseph Trapp called the Journals "blasphemous" and accused Whitefield of being "besotted either with pride or madness".[4] England, by 1738 when he was ordained priest, Whitefield wrote that "the spirit of the clergy began to be much embittered" and that "churches were gradually denied me".[70] In response to Whitefield's Journals, the bishop of London, Edmund Gibson, published a 1739 pastoral letter criticizing Whitefield.[71][72] Whitefield responded by labeling Anglican clerics as "lazy, non-spiritual, and pleasure seeking". He rejected ecclesiastical authority claiming that 'the whole world is now my parish'.[4] 1740, Whitefield had attacked John Tillotson and Richard Allestree's The Whole Duty of Man. These attacks resulted in hostile responses and reduced attendance at his London open-air preaching.[4] 1741, Whitefield made his first visit to Scotland at the invitation of "Ralph and Ebenezer Erskine, leaders of the breakaway Associate Presbytery. When they demanded and Whitefield refused that he preach only in their churches, they attacked him as a "sorcerer" and a "vain-glorious, self-seeking, puffed-up creature". In addition, Whitefield's collecting money for his Bethesda orphanage, combined with the hysteria evoked by his open-air sermons, resulted in bitter attacks in Edinburgh and Glasgow."[4] itinerant preaching throughout the colonies was opposed by Bishop Benson who had ordained him for a settled ministry in Georgia. Whitefield replied that if bishops did not authorize his itinerant preaching, God would give him the authority.[4] 1740, Jonathan Edwards invited Whitefield to preach in his church in Northampton. Edwards was "deeply disturbed by his unqualified appeals to emotion, his openly judging those he considered unconverted, and his demand for instant conversions". Whitefield refused to discuss Edwards' misgivings with him. Later, Edwards delivered a series of sermons containing but "thinly veiled critiques" of Whitefield's preaching, "warning against over-dependence upon a preacher's eloquence and fervency".[4] Whitefield's 1744–1748 visit to America, ten critical pamphlets were published, two by officials of Harvard and Yale. This criticism was in part evoked by Whitefield's criticism of "their education and Christian commitment" in his Journal of 1741. Whitefield saw this opposition as "a conspiracy" against him.[4] versus laity[edit] Whitefield preached in a dissenting church and "the congregation's response was dismal," he ascribed the response to "the people's being hardened" as were "Pharaoh and the Egyptians" in the Bible.[73] versus Whitefield[edit] New Englanders claimed that Whitefield destroyed "New England's orderly parish system, communities, and even families". The "Declaration of the Association of the County of New Haven, 1745" stated that after Whitefield's preaching "religion is now in a far worse state than it was".[4] After Whitefield preached in Charlestown, a local newspaper article attacked him as "blasphemous, uncharitable, and unreasonable."[74] Whitefield condemned Moravians and their practices, his former London printer (a Moravian), called Whitefield "a Mahomet, a Caesar, an imposter, a Don Quixote, a devil, the beast, the man of sin, the Antichrist".[4] the open air in Dublin, Ireland (1757), Whitefield condemned Roman Catholicism, inciting an attack by "hundreds and hundreds of papists" who cursed and wounded him severely and smashed his portable pulpit.[4] various occasions, a woman assaulted Whitefield with "scissors and a pistol, and her teeth". "Stones and dead cats" were thrown at him. A man almost killed him with a brass-headed cane. "Another climbed a tree to urinate on him."[75] In 1760, Whitefield was burlesqued by Samuel Foote in The Minor.[76] changes[edit] Hastings, Countess of Huntingdon made Whitefield her personal chaplain. In her chapel, it was noted that his preaching was "more Considered among persons of a Superior Rank" who attended the Countess's services. Whitefield was humble before the Countess saying that he cried when he was "thinking of your Ladyship's condescending to patronize such a dead dog as I am". He now said that he "highly esteemed bishops of the Church of England because of their sacred character". He confessed that in "many things" he had "judged and acted wrong" and had "been too bitter in my zeal". In 1763, in a defense of Methodism, Whitefield "repeated contrition for much contained in his Journals".[4] the nobility who heard Whitefield in the Countess of Huntingdon's home was Lady Townshend.[77] Regarding the changes in Whitefield, someone asked Lady Townshend, "Pray, madam, is it true that Whitefield has recanted?" She replied, "No, sir, he has only canted."[78] One meaning of cant is "to affect religious or pietistic phraseology, esp. as a matter of fashion or profession; to talk unreally or hypocritically with an affectation of goodness or piety.".[79] innovation[edit] the First Great Awakening, rather than listening demurely to preachers, people groaned and roared in enthusiastic emotion. Whitefield was a "passionate preacher" who often "shed tears". Underlying this was his conviction that genuine religion "engaged the heart, not just the head".[80] his preaching, Whitefield used a number of rhetorical ploys that were characteristic of theater, an artistic medium largely unknown in colonial America. Stout 1991 refers to him as a "divine dramatist" and ascribes his success to the theatrical sermons which laid foundations to a new form of pulpit oratory. Whitefield's "Abraham Offering His Son Isaac" is an example of a sermon whose whole structure resembles a theatrical play.[81] divinity schools opened to challenge the hegemony of Yale and Harvard; personal experience became more important than formal education for preachers. Such concepts and habits formed a necessary foundation for the American Revolution.[82] Whitefield's preaching bolstered "the evolving republican ideology that sought local democratic control of civil affairs and freedom from monarchial and parliamentary intrusion."[83] sermons were widely reputed to inspire his audience's enthusiasm. Many of them as well as his letters and journals were published during his lifetime. He was an excellent orator as well, strong in voice and adept at extemporaneity.[84] His voice was so expressive that people are said to have wept just hearing him allude to "Mesopotamia". His journals, originally intended only for private circulation, were first published by Thomas Cooper.[85][86] James Hutton then published a version with Whitefield's approval. His exuberant and "too apostolical" language were criticised; his journals were no longer published after 1741.[87] prepared a new installment in 1744–45, but it was not published until 1938. 19th-century biographies generally refer to his earlier work, A Short Account of God's Dealings with the Reverend George Whitefield (1740), which covered his life up to his ordination. In 1747 he published A Further Account of God's Dealings with the Reverend George Whitefield, covering the period from his ordination to his first voyage to Georgia. In 1756, a vigorously edited version of his journals and autobiographical accounts was published.[88][89] Whitefield was "profoundly image-conscious". His writings were "intended to convey Whitefield and his life as a model for biblical ethics ... , as humble and pious".[90] Whitefield's death, John Gillies, a Glasgow friend, published a memoir and six volumes of works, comprising three volumes of letters, a volume of tracts, and two volumes of sermons. Another collection of sermons was published just before he left London for the last time in 1769. These were disowned by Whitefield and Gillies, who tried to buy all copies and pulp them. They had been taken down in shorthand, but Whitefield said that they made him say nonsense on occasion. These sermons were included in a 19th-century volume, Sermons on Important Subjects, along with the "approved" sermons from the Works. An edition of the journals, in one volume, was edited by William Wale in 1905. This was reprinted with additional material in 1960 by the Banner of Truth Trust. It lacks the Bermuda journal entries found in Gillies' biography and the quotes from manuscript journals found in 19th-century biographies. A comparison of this edition with the original 18th-century publications shows numerous omissions—some minor and a few major.[91] also wrote several hymns. Charles Wesley composed a hymn in 1739, "Hark, how all the welkin rings". Whitefield revised the opening couplet in 1758 for "Hark, the Herald Angels Sing".[92]

England, 1755-1774, Major General William Johnson, Husband of Mohawk Molly Bryant
Major General William Johnson, Husband of Molly Bryant, served 1755-1774; MARY (MOLLY) BRANT, WITNESS TO THE FAITH AMONG THE MOHAWKS, 1796, Commemorated April 16 ;

England, 1760-1820, King of GB and UK, George III, conflicts, his Kingdom, Europe, Colonies, Africa, Asia
England, 1760-1820, King of Great Britain, George III of the United Kingdom; WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; Samuel Johnson of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; Timothy Cutler of SAMUEL JOHNSON, TIMOTHY CUTLER, & THOMAS BRADBURY CHANDLER, PRIESTS, 1772, 1765, 1790, Commemorated August 17 ; HENRY MUHLENBERG, PATRIARCH OF AMERICAN LUTHERANS, 7 October 1787 ; HENRY MARTYN, MISSIONARY AND TRANSLATOR (19 OCT 1812); WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; CHARLES SIMEON, TEACHER, PROMOTOR OF MISSIONARY WORK (12 NOV 1836); SAMUEL SEABURY, BISHOP (14 NOV 1784), (BESTOWAL OF THE AMERICAN EPISCOPATE); Francis Ashbury of FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770; George Whitefield of FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770; JOHN AND CHARLES WESLEY, RENEWERS OF THE CHURCH (3 MAR 1791); JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; MARY (MOLLY) BRANT, WITNESS TO THE FAITH AMONG THE MOHAWKS, 1796, Commemorated April 16;

England, 1765-1816, Francis Asbury, Hamstead Bridge, West Midlands, US Methodist Episcopal bishop
England, 1765-1816, Francis Asbury, Hamstead Bridge, West Midlands, US Methodist Episcopal bishop; Hamstead Bridge, West Midlands ; Francis Asbury of FRANCIS ASBURY & GEORGE WHITEFIELD, Evangelists, 1816, 1770, Commemorated November 15; Asbury (August 20, 1745 – March 31, 1816) was one of the first two bishops of the Methodist Episcopal Church in the United States. In 1784 John Wesley named Asbury and Thomas Coke as co-superintendents of the work in America. This marks the beginning of the "Methodist Episcopal Church of the USA". For the next thirty-two years, Asbury led all the Methodists in America. Wesley, Asbury preached in all sorts of places: courthouses, public houses, tobacco houses, fields, public squares, wherever a crowd assembled to hear him. For the remainder of his life he rode an average of 6000 miles each year, preaching virtually every day and conducting meetings and conferences. Under his direction, the church grew from 1,200 to 214,000 members and 700 ordained preachers. from Wikipedia Asbury (August 20 or 21, 1745 – March 31, 1816) was one of the first two bishops of the Methodist Episcopal Church in the United States. his 45 years in the colonies and the newly independent United States, he devoted his life to ministry, traveling on horseback and by carriage thousands of miles to those living on the frontier. spread Methodism in British colonial America as part of the Second Great Awakening. He also founded several schools during his lifetime, although his own formal education was limited. His journal is valuable to scholars for its account of frontier society, with references to many towns and villages in Colonial America.[1] and adolescence Bishop Asbury Cottage, Asbury's boyhood home at Great Barr Asbury was born at Hamstead Bridge, Staffordshire, England on August 20 or 21, 1745, to Elizabeth and Joseph Asbury. The family moved to a cottage at Great Barr, Sandwell, the next year.[2] His boyhood home still stands and is open as Bishop Asbury Cottage museum.[3] after the family moved to Great Barr, in May 1748, Asbury's older sister, Sarah, died; he was less than three years old. Asbury wrote later that his mother Eliza was "very much a woman of the world"; with his sister's death, she "sank into deep distress....from which she was not relieved for many years," and was living "in a very, dark, dark, dark, day and place".[4] A few years later she found a renewed Christian faith as itinerant preachers, either Baptist or Methodists, visited Barr on a revival circuit. From then on she began to read the Bible every day and encouraged her son to do so as well.[4] deep faith may not have been shared by her husband, who seemed to have problems, possibly drink or gambling. Francis Asbury described his father as "industrious." The husband supported his wife in her faith and witness: he allowed Methodist meetings to be held each Sunday in the cottage.[5] Asbury's childhood the West Midlands was undergoing massive changes as the industrial revolution swept through the area. Waves of workers migrated into the area, attracted by jobs in the growing factories and workshops in Birmingham and the Black Country of the mines. Asburys lived in a cottage tied to a public house, on a main route between the mines and the factories. They would have been aware of the drinking, gambling, poverty and poor behaviour prevalent in the area.[6] Asbury attended a local endowed school in Snail's Green, a nearby hamlet. He did not get on well with his fellow pupils who ridiculed him because of his mother's religious beliefs. the 1740s there had been widespread anti-Methodist rioting in Wednesbury and the surrounding area, and into the 1750s a great deal of persecution. Nor did he like his teacher and left school at the first opportunity.[7] took a keen interest in religion, having "felt something of God as early as the age of seven".[8] He lived not far from All Saint's Church, Bromwich, which under the patronage of the Methodist Earl of Dartmouth, provided a living for Evangelical minister Edward Stillinghurst. Well connected, Stillinghurst invited as visiting preachers some of the foremost preachers and theologians of the day. These included John Fletcher, John Ryland, Henry Venn, John Cennick and Benjamin Ingham. His mother encouraged Francis to meet with the Methodists in Wednesbury, eventually joining a "band" with four other young men who would meet and pray together. For them a typical Sunday would be a preaching meeting at 5.00 am, communion at the parish church mid morning, and attending a preaching meeting again at 5.00 pm.[9] had his first formal job at age thirteen; he went "into service" for local gentry, whom he later described as "one of the most unGodly families in the parish". But he soon left them and is believed to have eventually worked for Thomas Foxall, at the Old Forge Farm,[10] where he made metal goods. He became great friends with Foxall's son, Henry.[11] They developed a friendship, which continued after Henry Foxall's emigration to Colonial America. There he continued working with metal and established the Foundry Church in Georgetown, now part of Washington, D.C. began to preach locally, and eventually became an itinerant preacher on behalf of the Methodist cause.[12] Asbury's preaching ministry in England is detailed in the section below: "Asbury's circuits in England". work in America the age of 22, Asbury's selection by John Wesley as a traveling lay preacher became official. Typically such positions were held by young, unmarried men, known as exhorters. In 1771 Asbury volunteered to travel to British North America. His first sermon in the Colonies took place with the Methodist congregation in Woodrow, Staten Island.[13] Within the first 17 days of being in the colonies, Asbury preached in both Philadelphia and New York. During the first year, he served as Wesley's assistant and preached in 25 different settlements. When the American Revolutionary War broke out in 1775, he and James Dempster were the only British Methodist lay ministers to remain in America.[14] "During his early years in North America, Asbury devoted his attention mainly to followers living on the eastern shore between the Delaware River and the Chesapeake Bay. Bishop Asbury was a good friend of the Melsons and was their guest many times on his rounds. When the American revolution severed the traditional ties between the American Thirteen Colonies and Great Britain, Bishop Asbury, in the interest of his religious tenets and principles and in an attempt to remain aloof from the political and military fervor that swept the country, announced he would, to keep the embryonic Methodist congregations neutral, refrain from endorsing either Great Britain or the newly formed United States of America government and urged all his followers to do the same. This request placed almost all of his followers, especially those living in Maryland, in an untenable position. The State of Maryland had enacted a law requiring all citizens to take an Oath of Allegiance to the newly formed American Congress. In addition to this, it stipulated all non-residents within its boundaries also had to take and sign an Oath of Allegiance. Those refusing were summarily incarcerated for treason. Asbury, after proclaiming his neutrality, fled to Delaware, where taking an oath of allegiance was not a requirement. His adherents in Maryland suffered the rancor of the proponents of the Oath."[15] remained hidden during the war and ventured occasionally back into Maryland. Sometimes this had the effect of compromising his parishioners. Asbury did not become ordained or a bishop until December 1784. 1780, Asbury met the freedman Henry "Black Harry" Hosier, a meeting the minister believed "providentially arranged".[16] Hosier served as his driver and guide and, though illiterate, memorized long passages of the Bible as Asbury read them aloud during their travels. Hosier eventually became a famous preacher in his own right, the first African American to preach directly to a white congregation in the United States.[16] Camp Meeting the fall of 1800, Asbury attended one of the events of the Revival of 1800 as he travelled from Kentucky into Tennessee. The combined Presbyterian and Methodist communion observance made a deep impression on Asbury; it was as an early experience for him of multi-day meetings, which included attendees camping on the grounds or sleeping in their wagons around the meeting house. He recorded the events in his journal: it showed the relation between religious revivalism and camp meetings, later a staple of nineteenth-century frontier Methodism.[17] and Consecrated a bishop The Ordination of Bishop Asbury, an engraving of an 1882 painting of the scene 1784, John Wesley named Asbury and Thomas Coke as co-superintendents of the work in the United States. The Christmas Conference that year marked the beginning of the Methodist Episcopal Church of the United States. It was during this Conference that Asbury was ordained by Coke.[18] the next 32 years, Asbury led all the Methodists in America. However, his leadership did not go unchallenged. His idea for a ruling council was opposed by such notables as William McKendree, Jesse Lee, and James O'Kelly. Eventually, based on advice by Coke, he established in 1792 a General Conference, to which delegates could be sent, as a way of building broader support. journeys Wesley, Asbury preached in myriad of places: courthouses, public houses, tobacco houses, fields, public squares, wherever a crowd assembled to hear him. For the remainder of his life, he rode an average of 6,000 miles each year, preaching virtually every day and conducting meetings and conferences. Under his direction, the church grew from 1,200 to 214,000 members and 700 ordained preachers. Among the men he ordained was Richard Allen in Philadelphia, the first black Methodist minister in the United States who later founded the African Methodist Episcopal Church, the first independent black denomination in the country. Another African American was Daniel Coker, who emigrated to Sierra Leone in 1820 and became the first Methodist minister there from the West. Bishop Asbury also ordained Peter Cartwright in the fall of 1806.[19] health and death 1813, Asbury wrote his will. This was a time when "the greatest membership gain in the history of the church" was achieved.[20] In 1814 his health started to fail and he became ill. In 1816 he started to regain strength and continued his preaching journey. He "preached his last Sermon in Richmond, Virginia" on March 24, "and died at the home of George Arnold near Fredericksburg" on March 31.[21] Asbury died in Spotsylvania County, Virginia. He was buried at Mount Olivet Cemetery, in Baltimore, near the graves of Bishops John Emory and Beverly Waugh. as a preacher an exciting time in American history, Asbury was reported to be an extraordinary preacher. Biographer Ezra Squier Tipple wrote: "If to speak with authority as the accredited messenger of God; to have credentials which bear the seal of heaven ... if when he lifted the trumpet to his lips the Almighty blew the blast; if to be conscious of an ever-present sense of God, God the Summoner, God the Anointing One, God the Judge, and to project it into speech which would make his hearers tremble, melt them with terror, and cause them to fall as dead men; if to be and do all this would entitle a man to be called a great preacher, then Asbury was a great preacher." habits Asbury had a great distrust of personal popularity, and equally marked distaste of personal publicity".[22] Not being a vain person, he did not care to have his image preserved. He had been in America for 23 years, and a bishop for 10 years before he had let a portrait be made of him. His friend James McCannon persuaded him to have it done. Asbury had had a portrait painted of him for his mother in 1797. His last portrait was made in 1813 by an unknown artist in Strasburgh, Pennsylvania. had times when he tended to have gloomy thoughts and opinions. He believed himself to be "a true prophet of evil tidings, as it suits my cast of mind".[23] Although he was pessimistic, those who knew him considered him an extremely sensitive person. In his journal he recorded more failures and misgivings than success in his ministry. He loved simplicity and had "frequent spells of morbid depression".[23] He tended to use cynical sarcasm in his preachings. One of the typical prayers he would say, even on his way to America, was "Lord, we are in thy hands and in thy work. Thou knowest what is best of us and for thy work; whether plenty or poverty. The hearts of all men are in thy hands. If it is best for us and for thy church that we should be cramped and straitened, let the people's hands and hearts be closed: If it is better for us; for the church,—and more to thy glory that we should abound in the comforts of life; do thou dispose the hearts of those we serve to give accordingly: and may we learn to be content whether we abound, or suffer need".[24] rose at 5 every morning to read the Bible. He was impatient with those who did not do the tasks assigned to them as soon as the task was assigned. He was "one of the wisest and most farseeing men of his day".[25] journal September 4, 1771, at the age of 26, Francis Asbury began his journey to Philadelphia from Pill near Bristol, England. "It cost him much to leave home and kindred, as is witnessed by his affectionate letters and sacrificial remittances home: but the call of God was not to be denied".[26] Before he left, he wrote a letter to his family. "I wonder sometimes how anyone will sit to hear me, but the Lord covers my weakness with his power…. I trust you will be easy and more quiet. As for me, I know what I am called to. It is to give up all, and to have my hands and heart in the work, yea, the nearest and dearest friends…. Let others condemn me as being without natural affection, disobedient to parents, or say what they please…. I love my parents and friends, but I love my God better and his service…. And tho' I have given up all, I do not repent, for I have found all".[27] On this voyage he began a journal. "In his journal he pours out the feelings and impulses of the moment, but often without giving a clue to either the offender or the offense".[28] He became seasick for the first week but had recovered. He was "poor in material things, but rich in the spiritual atmosphere created and maintained by his mother".[29] He also spent a lot of time studying and reading the Bible and books written by Wesley. On September 22, September 29, and October 6, he preached to the ship's company. Finally, on October 27, he landed at his destination in Philadelphia. His journal also contains some references to opinions of ministers who disagreed with the Methodist leadership, such as Rev. Charles Hopkins of Powhatan County, Virginia who had rejected the Methodist ideals several years before. journal also frequently mentioned Thomas S. Hinde who was the son of Dr. Thomas Hinde and founder of the city of Mount Carmel, Illinois.[30] circuits in England article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Francis Asbury" – news · newspapers · books · scholar · JSTOR (October 2018) (Learn how and when to remove this template message) travels in America are amply noted in his three-volume journal, The Journal and Letters of Francis Asbury. However, his travels in England are much harder to piece together as very little information exists.[31] John Wigger provide some details in American Saint, his biography on Asbury.[32] 1763, Asbury began leading the class of about two dozen faithful at the West Bromwich Wesleyan society. In March 1765, his mentor, Wesleyan Alexander Mather asked Asbury to assist him. For the next 11 months, the twenty-year-old Asbury taught and preached around the Staffordshire circuit. The circuit consisted of small Wesleyan societies in West Bromwich, Wednesbury, Walsall, Wolverhampton, and Billbrook. These areas were the foundation of Methodism in the Black Country. During this initial phase of his circuits around England, two Wesleyan preachers offered the majority of the young preachers mentoring. The first was the already mentioned Scottish itinerant, Mather. The second was an English preacher from Bedfordshire, James Glasbrook. These two taught Asbury, John Wesley's basic requirements for a Wesleyan itinerant preacher. January 1766, Mather offered him the opportunity to quit the forge and join the Wesleyan movement as a full-time itinerant on a trial basis. The twenty-one-year-old Asbury accepted.[citation needed] Part of his training as a full-time traveling preacher required that he read extensively from books suggested by Wesley, who made them available in London, Bristol and Newcastle. The list included several Divinity Books: the Bible, Wesley's tracts, the works of Boehm and Francke. There were also books on Natural Philosophy, Astronomy, History, Poetry and Latin Prose. There were also books on Latin Verse, Greek Prose, including the Greek New Testament, Greek Verse - including Homer's Iliad, and the Hebrew Bible. the next five months, during his circuits in England Asbury teamed with William Orpe, a young preacher who was the Hebrew teacher at Wesley's Kingswood School in Bristol. They covered the large Staffordshire circuit that encompassed not only Birmingham, Wolverhampton, Willenhall, Walsall, Wednesbury, Darlaston and Billbrook, but also an extended portion to the south in Worcestershire, Tewkesbury and Gloucestershire. Despite his happiness with his new career, Asbury struggled with a sense that his efforts were somewhat limited. He was still living with his parents, he was preaching in places that had heard him preach for the last five years. He looked for more travel and more responsibility. pressed Mather to assign Asbury to the low round of the Staffordshire circuit, and found it more grueling than he had anticipated. After twelve months Mather sent him home for a short break. Asbury then received instructions to head for London. The London conference of 1767 assigned Asbury to the Bedfordshire circuit. London, it is likely that Asbury met George Whitefield when he attended worship at Whitefield's Tabernacle. At the time of Asbury's arrival in London, Benjamin Franklin was staying in London and a guest of his friend Whitefield, whom he had met years earlier during one of Whitefield's trips to America. Along with Franklin at Whitefield's home were Connecticut colonial leaders including a Mohegan Indian named Samson Occum and his traveling companion, Princeton College Presbyterian minister, Nathaniel Whitaker, Lord Dartmouth, and the merchant Dennis De Bert. Occum and Whitaker were in England to raise money for their Indian Charity School in Lebanon, Connecticut. Spending a couple months in London before the August conference, it is likely that Asbury not only heard Samson Occum speak at The Tabernacle, but also had opportunity to meet this unique group. 18, 1767 the conference in London began at John and Charles Wesley's Foundry Church. At this conference, Wesley assigned Asbury to the sprawling Bedfordshire circuit. In addition to Bedfordshire, Asbury was officially admitted on trial and teamed with Bedfordshire native, James Glasbrook. The main locations were Hertford, Luton, Sundon, Millbrook, Bedford, Clifton and Northampton. It was a rural circuit made up of small societies whose total membership was just 208 people.[33] lieu of attending the 1768 conference in Bristol, Asbury is given instructions to wait in London to await his next assignment. Asbury's short stopover in London occurs at the same time that Benjamin Rush is staying with George Whitefield, having completed his medical studies in Edinburgh. After the Bristol conference in August 1768, Wesley assigns Asbury to the only circuit more difficult than the Staffordshire low Round, Colchester. Asbury will preach along the southern coastline of the River Stour, from Manningtree to Harwich. As beautiful as the scenery is, the area sours with rampant smuggling. Asbury is to preach against smuggling. out of worry for the young itinerant and the dangerous territory he travels, after two months on the Colchester circuit, Asbury receives word to relocate to the Wiltshire circuit. The three main cities of the Wiltshire circuit are Salisbury, Winchester and Portsmouth. In Portsmouth, it is likely that Asbury began his study of Hebrew through the large Jewish settlement that coexisted with the Portsmouth Methodists. In Portsmouth, the majority of the Jewish settlers reside in Portsea, also known as Portsmouth Common, the same area as the Methodists. For the next ten months, he remains on the Wiltshire circuit. 10, 1769, word from the Leeds Conference arrives for Asbury in Salisbury. Word from Wesley is that the next circuit is Oxfordshire. There he teams up with his friend from Staffordshire, Richard Whatcoat. In Oxford, Asbury and Whatcoat occasionally preach from St Giles Church. Asbury and Whatcoat remain in Oxford until Christmas. They are both assigned to preach the Bedfordshire circuit in the new year. In addition to returning to Northampton, Asbury will travel to the smaller Wesleyan societies in Towcester and Whittlebury. He also spends time in Weedon. For the next eight months, Asbury will preach on the western portion of the Bedfordshire circuit. March 1770, Wesley preached at West Bromwich. The news of Wesley draws Asbury to return home after nearly three years away. After his visit home, Asbury returns to the western portion of the Bedfordshire circuit. After the 1770 conference Wesley once again assigns Asbury to Wiltshire. It is during this assignment Asbury is abandoned by his assigned helper, John Catermole, who leaves the Wiltshire circuit after his dealing with a disorderly lay leader who threatens violence to Catermole and Asbury. A visit by Wesley to the struggling Wiltshire circuit results in Wesley asking Asbury to visit the Isle of Wight. It is at the August 1771 conference in Bristol where Asbury volunteers for the circuit simply called, America.

England, 1776, Declaration of Independence, Independence Hall (Philidelphia's State House)
England, 1776, Declaration of Independence, Independence Hall (Philidelphia's State House); Independence Hall (Philidelphia's State House); Continental Congress; INDEPENDENCE DAY, (United States of America) (4 JULY 1776);

England, 1779-1836, CHARLES SIMEON, Teacher
England, 1779-1836, CHARLES SIMEON, Teacher; Holy Trinity Church, Cambridge; CHARLES SIMEON, TEACHER, PROMOTOR OF MISSIONARY WORK (12 NOV 1836) ;

England, 1780, Bampton Lectures, Oxford, new Christian theology
Bampton Lectures; CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ;

England, 1780-1834, William Carey, Baptist Missionary to India
England, 1795, London Missionary Society, Baptist Missionary Society; WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834;

England, 1780-1825, Parlimentarian, William Wilberforce, social reformer, abolition of slavery
England, 1780-1825, Parlimentarian, William Wilberforce ; WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30;

England, 1784, Samuel Seabury became Bishop of US Episcopal Church in Aberdeen, Scotland
Scotland, 1784, Samuel Seabury became Bishop of US Episcopal Church in Aberdeen, Scotland; Aberdeen, Scotland; SAMUEL SEABURY, BISHOP (14 NOV 1784), (BESTOWAL OF THE AMERICAN EPISCOPATE) ; crucial date for members of the Episcopal Church in the United States of America is the consecration of the first Bishop of the Anglican Communion in the United States. During the colonial era, there had been no Anglican bishops in the New World; and persons seeking to be ordained as clergy had had to travel to England for the purpose. After the achievement of American independence, it was important for the Church in the United States to have its own bishops, and an assembly of Connecticut clergy chose Samuel Seabury to go to England and there seek to be consecrated as a bishop. the English bishops were forbidden by law to consecrate anyone who would not take an oath of allegiance to the British Crown. He accordingly turned to the Episcopal Church of Scotland. When the Roman Catholic king James II was deposed in 1688, some of the Anglican clergy (including some who had been imprisoned by James for defying him on religious issues) said that, having sworn allegiance to James as King, they could not during his lifetime swear allegiance to the new monarchs William and Mary. Those who took this position were known as non-Jurors (non-swearers), and they included almost all the bishops and clergy of the Episcopal Church in Scotland. Accordingly, the monarchs and Parliament declared that thenceforth the official church in Scotland should be the Presbyterian Church. The Episcopal Church of Scotland thereafter had no recognition by the government, and for some time operated under serious legal disablities. However, since it had no connection with the government, it was free to consecrate Seabury without government permission, and it did. This is why you see a Cross of St. Andrew on the Episcopal Church flag. Aberdeen, 14 November 1784, Samuel Seabury was consecrated to the Episcopate by the Bishop and the Bishop Coadjutor of Aberdeen and the Bishop of Ross and Caithness. He thus became part of the unbroken chain of bishops that links the Church today with the Church of the Apostles. In return, he promised them that he would do his best to persuade the American Church to use as its Prayer of Consecration (blessing of the bread and wine at the Lord's Supper) the Scottish prayer, taken largely unchanged from the 1549 Prayer Book, rather than the much shorter one in use in England. The aforesaid prayer, adopted by the American Church with a few modifications, has been widely regarded as one of the greatest treasures of the Church in this country. by James Kiefer

England, 1795-1966, London Missionary Society, Baptist Missionary Society
England, 1795, London Missionary Society, Baptist Missionary Society; WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; ERIC LIDDELL MISSIONARY TO CHINA, 1945, Commemorated February 22;

England, 1800-1899, 19th Century Folder, Q Victria, C Socialism, Smith Wigglesworth, Salvatn Army

England, 1800-Present, United Kingdom of Great Britain and Northern Ireland

England, 1801-1812 , Henry Martyn, Sr Wrangler, Cambridge, Translator, C Simeon, India, Pakistan, Hindi, Persian, Arabic
England, 1801-1812 , Henry Martyn, Senior Wrangler, Cambridge, Translator, Charles Simeon, India, Pakistan, Hindi, Persian, Arabic; Martyn (18 February 1781 - 16 October 1812) was an Anglican priest and missionary to the peoples of India and Persia. Born in Truro, Cornwall, he was educated at Truro Grammar School and St John's College, Cambridge.[1] A chance encounter with Charles Simeon led him to become a missionary. He was ordained a priest in the Church of England and became a chaplain for the British East India Company. arrived in India in April 1806, where he preached and occupied himself in the study of linguistics. He translated the whole of the New Testament into Urdu, Persian and Judaeo-Persic. He also translated the Psalms into Persian and the Book of Common Prayer into Urdu. From India, he set out for Bushire, Shiraz, Isfahan, and Tabriz. was seized with fever, and, though the plague was raging at Tokat, he was forced to stop there, unable to continue. On 16 October 1812, he died. He was remembered for his courage, selflessness and his religious devotion. In parts of the Anglican Communion he is celebrated with a Lesser Festival on 19 October. Martyn's papers and private letters are held at the Cambridge Centre for Christianity Worldwide at Westminster College in Cambridge, England. University of Cambridge; HENRY MARTYN, MISSIONARY AND TRANSLATOR (19 OCT 1812) ; Martyn was born in 1781, studied at Cambridge, and became Senior Wrangler. (That is, he won the Cambridge University annual mathematics problem-solving competition, and was accordingly recognized as the University's best undergraduate mathematician. "Wrangling" is a British University expression for solving mathematical problems.) He had, moreover, a considerable facility in languages. Under the encouragement of Charles Simeon (see 12 Nov 1836), he abandoned his intention of going into law and instead went to India as a chaplain in 1806. In the six remaining years of his life, he translated the New Testament into Hindi and Persian, revised an Arabic translation of the New Testament, and translated the Psalter into Persian and the Prayer Book into Hindi. In 1811 he left India for Persia, hoping to do further translations and to improve his existing ones, there and in Arabia. But travel in those days was not a healthy occupation, and he fell ill and eventually died at Tokat on October 16, 1812. (The American Calendar commemorates him on 19 October.) He was buried by the Armenian church there, with the honors ordinarily reserved for one of their own bishops. His diary (vol. 1, vol. 2) has been called "one of the most precious treasures of Anglican devotion." by James Kiefer

England, 1803-1815, Napoleonic Wars
England, 1803-1815, Napoleonic Wars; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21;

England, 1820-1830,George IV of the United Kingdom, extravagant, regency f 1810, L Liverpool
England, 1820-1830, King of Great Britain, George IV of the United Kingdom; IV (George Augustus Frederick; 12 August 1762 – 26 June 1830) was King of the United Kingdom of Great Britain and Ireland and King of Hanover from the death of his father, King George III, on 29 January 1820 until his own death ten years later. From 1811 until his accession, he served as regent during his father's final mental illness. IV was the eldest child of King George III and Queen Charlotte. He led an extravagant lifestyle that contributed to the fashions of the Regency era. He was a patron of new forms of leisure, style and taste. He commissioned John Nash to build the Royal Pavilion in Brighton and remodel Buckingham Palace, and commissioned Sir Jeffry Wyatville to rebuild Windsor Castle. George's charm and culture earned him the title "the first gentleman of England", but his dissolute way of life and poor relationships with his parents and his wife, Caroline of Brunswick, earned him the contempt of the people and dimmed the prestige of the monarchy. He excluded Caroline from his coronation and asked the government to introduce the unpopular Pains and Penalties Bill in an unsuccessful attempt to divorce her. presiding over the British Empire's emergence as a global hegemon, George IV's rule was tarnished by scandal and financial extravagance. His ministers found his behaviour selfish, unreliable and irresponsible, and he was strongly influenced by favourites.[1] Taxpayers were angry at his wasteful spending during the Napoleonic Wars. During most of George's regency and reign, Lord Liverpool controlled the government as Prime Minister of the United Kingdom. Liverpool's government presided over Britain's ultimate victory over Napoleon and negotiated a peace settlement with the French. After Liverpool's retirement, George IV was forced to accept Catholic emancipation despite opposing it. His only legitimate child, Princess Charlotte, predeceased him in 1817; on his death, he was succeeded by his younger brother, King William IV. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; CHARLES SIMEON, TEACHER, PROMOTOR OF MISSIONARY WORK (12 NOV 1836); JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872);

England, 1820-1882, John Nelson Darby, Bible Translation and Plymouth Brethern
Ireland, 1820-1882, John Nelson Darby, Bible Translation and Plymouth Brethern; Leap Castle (Barrow River Source); PENTECOSTAL SAINT, Smith Wigglesworth, Commemorated March 12;

England, 1825-1872, F.D. Maurice, Anglican theologian, Christian Socialism
England, Broads, 1825-1872, F.D. Maurice, Anglican theologian, Christian Socialism; PAUL JONES, BISHOP (4 SEP 1941);

England, 1829-1891, SAMUEL AJAYI CROWDER, Nigeria, linguist, bishop, recalled to England, ordained, translated Bible
Africa, West Africa, 1829-1891, SAMUEL AJAYI CROWDER, Nigeria, linguist, bishop, captured by muslim Fulani slave traders at 12, sold to Portugese slave traders, saved by British Royal Navy, taken to Freetown, Sierra Leone and released, there Anglican Missionary Society, taught, converted, baptized in 1825, mission on Niger River, recalled to England, trained ordained, returned opened mission Abeokuta, Ogun State, translated Bible, dictionary, Book Common Prayer, 1824 first African Anglican Bishop, other languages; Ajayi Crowther (c. 1809–31 December 1891), was a Yoruba linguist, Sierra Leonean-Nigerian clergyman, and the celebrated first African Anglican bishop of West Africa. Born in Osogun (in what is now Ado Awaye, Oyo State, Nigeria), he and his family were captured by Fulani slave raiders when he was about twelve years old.[2] was freed from slavery at a coastal port by the Royal Navy's West Africa Squadron, which was enforcing the British ban against the Atlantic slave trade. The liberated peoples were resettled in Sierra Leone. In Sierra Leone, Ajayi adopted an English name of Samuel Crowther, and began his education in English.[3] He adopted Christianity and also identified with Sierra Leone's then ascendant Krio ethnic group. He studied languages and was ordained as a minister in England, where he later received a doctoral degree from Oxford University. He prepared a Yoruba grammar and translation of the Anglican Book of Common Prayer into Yoruba, also working on a Yoruba version of the Bible, as well as other language projects.[4] Osogun, Yorubaland; SAMUEL AJAYI CROWTHER, BISHOP IN THE NIGER TERRITORIES, 1891, Commemorated December 31; Samuel Ajayi Crowther (c. 1809 – 31 December 1891) was a linguist and the first African Anglican bishop in Nigeria. He was born in Osogun, Yorubaland (in today's Oyo State, Nigeria). was in his 12th year when he was captured, along with his entire village, by Muslim Fulani slave raiders in 1821 and sold to Portuguese slave traders. Before leaving port, his ship was boarded by a Royal Navy ship under the command of Captain Henry Leeke, and Crowther was taken to Freetown, Sierra Leone and released. there, Crowther was cared for by the Anglican Church Missionary Society, who taught him English. He converted to Christianity, was baptized by Rev. John Raban, and took the name Samuel Crowther in 1825. 1841 Crowther was selected to accompany the missionary James Frederick Schön on an expedition along the Niger River. The goal of the expedition was to spread commerce, teach agricultural techniques, spread Christianity, and help end the slave trade. the expedition, Crowther was recalled to England, where he was trained as a minister and ordained by the bishop of London. He returned to Africa in 1843 and with Henry Townsend, opened a mission in Abeokuta, in today's Ogun State, Nigeria. Dr. Crowther began translating the Bible into the Yoruba language and compiling a Yoruba dictionary. A Yoruba version of the Book of Common Prayer followed later. 1864, Crowther was ordained as the first African bishop of the Anglican Church. That same year he also received a Doctor of Divinity from Oxford University. Dr. Crowther's attention was directed more and more to languages other than Yoruba, but he continued to supervise the translation of the Yoruba Bible, which was completed in the mid-1880s, a few years before his death. In 1891, Crowther suffered a stroke and died on the last day of that year. more from Wikipedia A biography written just after his death is online, thanks to Project Canterbury.

England, 1830-1837, William IV of the United Kingdom, reforms, child labor, slavery, electoral sys
England, 1830-1837, King of Great Britain, William IV of the United Kingdom ; IV (William Henry; 21 August 1765 – 20 June 1837) was King of the United Kingdom of Great Britain and Ireland and King of Hanover from 26 June 1830 until his death in 1837. The third son of George III, William succeeded his elder brother George IV, becoming the last king and penultimate monarch of Britain's House of Hanover. served in the Royal Navy in his youth, spending time in North America and the Caribbean, and was later nicknamed the "Sailor King".[1][2] 1789, he was created Duke of Clarence and St Andrews. In 1827, he was appointed as Britain's first Lord High Admiral since 1709. As his two older brothers died without leaving legitimate issue, he inherited the throne when he was 64 years old. reign saw several reforms: the poor law was updated, child labour restricted, slavery abolished in nearly all of the British Empire, and the British electoral system refashioned by the Reform Act 1832. William did not engage in politics as much as his brother or his father, he was the last monarch to appoint a British prime minister contrary to the will of Parliament. He granted his German kingdom a short-lived liberal constitution. the time of his death, William had no surviving legitimate children, but he was survived by eight of the ten illegitimate children he had by the actress Dorothea Jordan, with whom he cohabited for twenty years. Late in life, he married and apparently remained faithful to the young princess who would become Queen Adelaide. was succeeded by his niece Queen Victoria in the United Kingdom, and his brother King Ernest Augustus in Hanover. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872); GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY (11 APR 1878);

England, 1833-1841, Oxford Tracts, Eucharist every Sunday, Sermon at Devine Liturgy
England, 1833-1841, Oxford Tracts, Eucharist every Sunday, Sermon at Devine Liturgy; Tracts for the Times were a series of 90 theological publications, varying in length from a few pages to book-length, produced by members of the English Oxford Movement, an Anglo-Catholic revival group, from 1833 to 1841. were about a dozen authors, including Oxford Movement leaders John Keble, John Henry Newman and Edward Bouverie Pusey, with Newman taking the initiative in the series, and making the largest contribution. the wide distribution associated with the tract form, and a price in pennies, the Tracts succeeded in drawing attention to the views of the Oxford Movement on points of doctrine, but also to its overall approach, to the extent that Tractarian became a synonym for supporter of the movement. Oxford Movement; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; John Henry Newman EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); Other well-known Tractarians included John Keble, Charles Marriott, Richard Hurrell Froude, Robert Wilberforce, Isaac Williams and William Palmer. RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1833-1841, Oxford Movement, High Church doctrine and discipline
Oxford Movement; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; John Henry Newman EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); Other well-known Tractarians included John Keble, Charles Marriott, Richard Hurrell Froude, Robert Wilberforce, Isaac Williams and William Palmer. RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1834-1875, Henry Budd, Norway House, Manitoba, Cumberland House, The Pas, first Native American Anglican Priest
Norway House, Manitoba; HENRY BUDD, Commemorated December 22 ; Budd (~1812 - 2 April 1875) was the first native American ordained as an Anglican priest. was born near Norway House in what is now Manitoba, and was orphaned as a child. was then raised by an Anglican priest, the Rev. John West. proved bright and capable, and put in charge of a school. 1840 he was asked to start a mission at Cumberland House, in what is now Saskatchewan. soon moved to The Pas (today just across the border in Manitoba) and converted many of the native Cree to Christianity. He was eventually ordained on 22 Dec. 1850. remained in the area serving the people there until his death in 1875. journals and other resources are online thanks to Project Canterbury.

England, 1837-1901, Victoria, Queen and King, Victorian Era, expansion, industry, science
England, 1837-1901, King of Great Britain, Queen Victoria ; (Alexandrina Victoria; 24 May 1819 – 22 January 1901) was Queen of the United Kingdom of Great Britain and Ireland from 20 June 1837 until her death, in 1901. Known as the Victorian era, her reign of 63 years and seven months was longer than that of any of her predecessors. It was a period of industrial, political, scientific, and military change within the United Kingdom, and was marked by a great expansion of the British Empire. In 1876, Parliament voted her the additional title of Empress of India. Victoria was the daughter of Prince Edward, Duke of Kent and Strathearn (the fourth son of King George III), and Princess Victoria of Saxe-Coburg-Saalfeld. After both the Duke and his father died in 1820, she was raised under close supervision by her mother and her comptroller, John Conroy. She inherited the throne aged 18 after her father's three elder brothers died without surviving legitimate issue. Though a constitutional monarch, privately, Victoria attempted to influence government policy and ministerial appointments; publicly, she became a national icon who was identified with strict standards of personal morality. Victoria married her first cousin Prince Albert of Saxe-Coburg and Gotha in 1840. Their children married into royal and noble families across the continent, earning Victoria the sobriquet "the grandmother of Europe" and spreading haemophilia in European royalty. After Albert's death in 1861, Victoria plunged into deep mourning and avoided public appearances. As a result of her seclusion, republicanism in the United Kingdom temporarily gained strength, but in the latter half of her reign, her popularity recovered. Her Golden and Diamond Jubilees were times of public celebration. She died on the Isle of Wight in 1901. The last British monarch of the House of Hanover, she was succeeded by her son Edward VII of the House of Saxe-Coburg and Gotha. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; CATHERINE WINKWORTH, Poet, Commemorated August 7 ; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); JOHN COLERIDGE PATTESON, BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS (20 SEP 1871) ; WILFRED GRENFELL, MEDICAL MISSIONARY, 9 October 1940; JAMES HANNINGTON AND THE MARTYRS OF UGANDA, (29 OCT 1885); KING KAMEHAMEHA AND QUEEN EMMA OF HAWAII , (28 NOV 1864); JOHN HORDEN, Commemorated December 15 ; ROBERT McDONALD, PRIEST, 1913, Commemorated December 15; HENRY BUDD, PRIEST, 1875, Commemorated December 22 ; VEDANAYAGAM SAMUEL AZARIAH, FIRST INDIAN ANGLICAN BISHOP, DORNAKAL, 1945, Commemorated January 2 ; Charles Gore of RICHARD MEUX BENSON, RELIGIOUS, 1915 AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; Smith Wigglesworth, PENTECOSTAL SAINT, Commemorated March 12; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872); PANDITA MARY RAMABAI, PROPHETIC WITNESS AND EVANGELIST IN INDIA, 1922. Commemorated April 5; GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY (11 APR 1878); CHRISTINA ROSSETTI, POET, 1894, Commemorated April 27 ; GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12 ;

England, 1838, Christian Socialists Movement (CSM), F.D. Maurice
England, 1838, Christian Socialists Movement (CSM), F.D. Maurice; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872);

England, 1840, World Antislavery Convention, Exeter Hall, London
World Antislavery Convention, Exeter Hall, London, 1840 (Elizabeth Cady Stanton's Honeymoon); Elizabeth Cady Stanton of ELIZABETH CADY STANTON, AMELIA BLOOMER, SOJOURNER TRUTH, HARRIET ROSS TUBMAN: FOUR AMERICAN PIONEERS OF BLACK RIGHTS AND WOMEN'S RIGHTS, Commemorated July 20; Cady Stanton (November 12, 1815 - October 26, 1902) was a leader of the women's rights movement in the U.S. during the mid- to late-1800s. Anti-Slavery Convention Mott on their honeymoon in England in 1840, the Stantons attended the World Anti-Slavery Convention in London. Elizabeth was appalled by the convention's male delegates, who voted to prevent women from participating even if they had been appointed as delegates of their respective abolitionist societies. The men required the women to sit in a separate section, hidden by curtains from the convention's proceedings. William Lloyd Garrison, a prominent American abolitionist and supporter of women's rights who arrived after the vote had been taken, refused to sit with the men and sat with the women instead.[26] Mott, a Quaker minister, abolitionist and women's rights advocate, was one of the women who had been sent as a delegate. Although Mott was much older than Stanton, they quickly bonded in an enduring friendship, with Stanton eagerly learning from the more experienced activist. While in London, Stanton heard Mott preach in a Unitarian chapel, the first time Stanton had heard a woman give a sermon or even speak in public.[27] Stanton later gave credit to this convention for focusing her interests on women's rights.[28]

England, 1840-1910, Florence Nightingale, Nurse, N school, medical knowledge, hunger relief, infographics
England, 1840-1910, Florence Nightingale, Nurse; Nightingale, OM, RRC, DStJ (12 May 1820 - 13 August 1910) was a British social reformer, statistician and the founder of modern nursing. Nightingale came to prominence while serving as a manager and trainer of nurses during the Crimean War, in which she organised care for wounded soldiers at Constantinople.[3] She gave nursing a favourable reputation and became an icon of Victorian culture, especially in the persona of "The Lady with the Lamp" making rounds of wounded soldiers at night.[4][5] commentators have asserted that Nightingale's Crimean War achievements were exaggerated by the media at the time, but critics agree on the importance of her later work in professionalising nursing roles for women.[6] 1860, she laid the foundation of professional nursing with the establishment of her nursing school at St Thomas' Hospital in London. It was the first secular nursing school in the world, and is now part of King's College London.[7] In recognition of her pioneering work in nursing, the Nightingale Pledge taken by new nurses, and the Florence Nightingale Medal, the highest international distinction a nurse can achieve, were named in her honour, and the annual International Nurses Day is celebrated on her birthday. Her social reforms included improving healthcare for all sections of British society, advocating better hunger relief in India, helping to abolish prostitution laws that were harsh for women, and expanding the acceptable forms of female participation in the workforce. was a prodigious and versatile writer. In her lifetime, much of her published work was concerned with spreading medical knowledge. Some of her tracts were written in simple English so that they could easily be understood by those with poor literary skills. She was also a pioneer in data visualization with the use of infographics, effectively using graphical presentations of statistical data.[6] Much of her writing, including her extensive work on religion and mysticism, has only been published posthumously. Florence Nightingale School of Nursing and Midwifery; FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); commemoration of Florence Nightingale is controversial. On the one hand, she doubted or denied many of the central articles of the Creed. On the other hand, she believed in God and devoted her life to His service as she understood it. was born in Florence on 12 May 1820 of upper-class English parents travelling through Italy, and named for her native city. ("Florence" was not an accepted first name at the time. Her sister was born in Naples and named "Parthenope," the Greek name for that city.) Florence was reared in the Unitarian Church, but later joined the Church of England. her diary, an entry shortly before her seventeenth birthday reads: "On February 7th, 1837, God spoke to me and called me to his service." She did not know what the service would be, and therefore decided that she must remain single, so as to have no encumbrances and be ready for anything. With this in mind, she rejected a proposal of marriage from a young man whom she dearly loved. She suffered from "trances" or "dreaming" spells, in which she would lose consciousness for several minutes or longer, and be unaware when she recovered that time had passed. (Could this be a form of petit mal epilepsy? No biographer of hers that I have read uses the word.) She found the knowledge that she was subject to such spells terrifying, and feared that they meant that she was unworthy of her calling, particularly since she did not hear the voice of God again for many years. In the spring of 1844 she came to believe that her calling was to nurse the sick. In 1850 her family sent her on a tour of Egypt for her health. Some extracts from her diary follow: 7. God called me in the morning and asked me would I do good for Him, for Him alone without the reputation. 9. During half an hour I had by myself in my cabin, settled the question with God. 1. Not able to go out but wished God to have it all His own way. I like Him to do exactly as He likes without even telling me the reason. 12. Today I am thirty--the age Christ began his mission. no more childish things. No more love. No more marriage. Now Lord let me think only of Thy Will, what Thou willest me to do. Oh Lord Thy Will, Thy Will. June 10. The Lord spoke to me; he said, Give five minutes every hour to the thought of Me. Coudst thou but love Me as Lizzie loves her husband, how happy wouldst thou be." But Lizzie does not give five minutes every hour to the thought of her husband, she thinks of him every minute, spontaneously. decided that she must train to be a nurse. Her family was horrified. In her day, nursing was done mostly by disabled army veterans or by women with no other means of support. It was common for nurses of either sex to be drunk on the job most of the time, and they had no training at all. It was common practice never to wash or change the sheets on a bed, not even when a patient died and his bed was given to a new patient. Florence was told to go to Kaiserswerth, Germany, to learn and train with the Lutheran order of Deaconesses who were running a hospital there. Back in England again, she used the influence of Sidney Herbert, a family friend and Member of Parliament, to be appointed supervisor of a sanatorium in London. Under her able guidance, it turned from a chamber of horrors into a model hospital. The innovations introduced by Miss Nightingale were, for their day, little short of revolutionary. She demanded, and got, a system of dumb-waiters that enabled food to be sent directly to every floor, so that nurses did not exhaust themselves carrying trays up numerous flights of stairs. She also invented and had installed a system of call bells by which a patient could ring from his bed and the bell would sound in the corridor, with a valve attached to the bell which opened when the bell rang, and remained open so that the nurse could see who had rung. "Without a system of this kind," she wrote, "a nurse is converted to a pair of legs." working in the poorer districts of London, Miss Nightingale encountered a Roman Catholic priest, Henry Edward Manning (later Cardinal Manning), who was working among the poor of London. She was impressed by the assistance he gave to many who had nowhere else to turn, and they became friends for life. She was greatly attracted by Roman Catholicism, but rejected much of its theology, and so reluctantly decided against joining it. Nightingale attending patientsThen war broke out in the Crimea (in Russia, on the north edge of the Black Sea), and Sir Sidney Herbert, now Secretary of War, obtained permission for Florence to lead a group of 38 nurses there. Of these, 10 were Roman Catholic nuns, 14 were Anglican nuns, and the remaining 14 were "of no particular religion, unless one counts the worship of Bacchus." They found conditions appalling. Blankets were rotting in warehouses while the men did without, because no one had issued the proper forms for their distribution. The lavatories in the hospitals had no running water, and the latrines were tubs to be emptied by hand. But no one emptied them, since official regulations did not specify which department was responsible for doing so. The result was that the hospital had a foul stench that could be smelled for some distance outside its walls. Far more men were dying in hospitals of infection than of wounds. The chief concern of many of the Army doctors was that the nurses might usurp some of their authority. Florence gradually managed to win the doctors and other authorities over, and to reform hospital procedures, with spectacular results. Once the medical situation had ceased to be an acute problem, she turned her attention to other aspects of the soldiers' welfare. For example, most of them squandered all their pay on drink. She noted that there was no trustworthy way for them to send money home to their families, and she set up facilities for them to do so. First, she undertook to send money home herself for any soldier in the hospital that wanted it sent, and the soldiers brought in about 1000 pounds a month. She asked the authorities to set up an official service to do this, and they refused. By appealing to Queen Victoria herself, she overcame opposition to the idea, and the men sent home 71,000 pounds sterling in less than six months. She established with her own money a reading-room with tables for writing letters, and the men used it enthusiastically. She imported four schoolmasters to give lectures, and the halls were filled to overflowing. All this was done despite opposition from officers who said, "The men are hopeless brutes. You cannot expect anything from them." night, she would often patrol the wards, carrying a dim lamp, to make sure that all was well and no one was in need of help. She became famous as "the Lady with the Lamp." Nightingale, "The lady with the lamp"In April 1856 the war was over, and by mid-July the hospital was emptied and her work in Crimea over. She returned to England a national hero, with a great welcome prepared for her; but she slipped into the country unnoticed and went to a convent that had supplied some of her nurses. There, she spent the day in prayer before coming out to face the public and beginning to lobby Parliament for suitable legislation. She wrote pamphlet after pamphlet, pointing out by pie charts, for example, that the major cause of deaths in the Army was not wounds caused by enemy action but disease caused by lack of proper sanitation. She is perhaps the first person to use pie charts and similar graphic devices to convey statistical information. She obtained the formation of an Army Medical Staff Corps and a Sanitary Commission to oversee military health conditions. these efforts, she relied on the help of Sidney Herbert, insisting that he must work hard and long to get the legislation she needed through Parliament. When he protested that she was asking too much, she would not listen. His health broke, and he died in August 1861. Florence prayed God to raise him from the dead, explaining that she needed him for the job. When God failed to comply, her faith was badly shaken. She wrote a book called, Suggestions for Thought: An Address to the Artisans of England, in which she explained that God was less of a Person and more of a Cosmic Force than is generally supposed by Christians. (But note that she was working on this book before Sir Sidney died, and one cannot call it simply a response to his death.) Advance copies were given to a few friends, such as John Stuart Mill, who praised it highly. However, it was never published (I have not seen it, and neither the Library of Congress nor the National library of Medicine has a copy, nor any other library in the United States that I have been able to learn of), since Florence kept revising it -- arguably, because her beliefs on the nature of God were simply not internally consistent. Eventually, it seems, God spoke to her again and said, "You are here to carry out my program. I am not here to carry out yours." She wrote in her diary, "I must remember that God is not my private secretary." his death, Sir Sidney had gotten her involved in Indian affairs. She served on the Indian Sanitary Commission. In May 1859, she decided that there were insufficient data available in England on conditions in the Indian Army, and she wrote to 200 military stations there, asking for copies of all regulations and all documents relating to the health and sanitary administration of the army. The reports that came back filled two vans. She read them all and summarized them for the Report of the Commission. Her conclusion was that the death toll from disease in the Indian Army was appallingly high (69 out of 1000 annually), and that this was largely due, not to the climate, but to lack of sanitation, and that preventive measures included sanitation not just for army posts but for neighboring villages and, in the long run, for all of India. was a friend of General Charles George Gordon, who captured the British imagination when he and his troops were beseiged at Khartoum in the Sudan, and finally captured and killed. After his death, Florence wrote to a friend that suffering, disappointment, and lack of success are the tribute which it is the soul's greatest privilege to present to God. In Gordon's death, she wrote, we see "the triumph of failure, the triumph of the Cross. With him, all is well." met the scholar Benjamin Jowett, who was translating Plato into English. They became fast friends, and she contributed to the translation. She also began an anthology of mystical writings, called "Notes from Devotional Authors of the Middle Ages, Collected, Chosen, and Freely Translated by Florence Nightingale." It was her contention that mystical prayer is not just for monks and nuns, but should form a part of the every-day life of ordinary persons. the strain of ceaseless overwork, her own health broke, and she was an invalid for the latter half of her life. On Christmas Day when she was sixty-five, she wrote: "Today, O Lord, let me dedicate this crumbling old woman to thee. Behold the handmaid of the Lord. I was thy handmaid as a girl. Since then, I have backslid." She wrote a manual called Notes for Nurses, and a set of instructions for the matron in charge of training nurses, emphasizing the importance for a nurse of a schedule of daily prayer. A few years before her death, she was the first woman to receive the Order of Merit from the British government. She died at ninety, and, by her directions, her tombstone read simply, "F.N. 1820-1910". Nightingale died on 13 August 1910, and is commemorated on this day on the Lutheran Calendar. The Episcopal calendar commemorates Jeremy Taylor on 13 August, and accordingly has shifted the commemoration of Nightingale to 18 May. I am not sure of the significance of this date, but it is the date (or nearly) of the opening of the Nightingale Training School for Nurses in 1860. [Note: the current date in the Episcopal Church for her commemoration is 12 Aug.] by James Kiefer

England, 1847-1871, John C Patteson, Melanesia, Polynesia, L 23 languages, f school, d ended slave trade there
England, 1847-1871, John Coleridge Patteson, Bishop, Melanesia; Balliol College, Oxford; JOHN COLERIDGE PATTESON, BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS (20 SEP 1871) ; Coleridge Patteson was born in London in 1827. attended Balliol College, Oxford, and graduated in 1849. a tour of Europe and a study of languages, he became a fellow of Merton College, Oxford, in 1852. 1855, he heard Bishop George Selwyn of New Zealand (see 11 Apr.) call for volunteers to go the South Pacific to preach the Gospel. He went there, and founded a school for the education of native Christian workers. He was adept at languages, and learned twenty-three of the languages spoken in the Polynesian and Melanesian Islands of the South Pacific. In 1861 he was consecrated Bishop of Melanesia. The slave-trade was technically illegal in the South Pacific at that time, but the laws were only laxly enforced and in fact slave-raiding was a flourishing business. Patteson was actively engaged in the effort to stamp it out. However, injured men do not always distinguish friends from foes. After slave-raiders had attacked the island of Nakapu, in the Santa Cruz group, Patteson and several companions visited the area. They were assumed to be connected with the raiders, and Patteson's body was floated back to his ship with five hatchet wounds in the chest, one for each native who had been killed in the earlier raid. The death of Bishop Patteson caused an uproar back in England, and stimulated the government there to take firm measures to stamp out slavery and the slave trade in its Pacific territories. It was also the seed of a strong and vigorous Church in Melanesia today. Patteson and his companions died on 20 September 1871. by James Kiefer

England, 1848-1893, JOHN HORDEN, Moosonee, Ontario Canada, Ruperts Land, preached in Cree in 8 mos, translated Bible into Cree
Canada, 1848-1893, JOHN HORDEN, Moosonee, Ontario Canada (Moose River, Hudson Bay Waters). Ruperts Land, preached in Cree after only 8 mos, 1 month to marry and leave, translated Bible into Cree language; Moosonee, Ontario Canada ; JOHN HORDEN, Commemorated December 15 ; Horden (1828 – January 12, 1893) was the first Anglican Bishop of Moosonee, Canada. May 10, 1851, he received a letter from Church Missionary Society, informing him that the bishop of Rupert's Land had made a request for a schoolmaster at Moose Factory, in northern Ontario, and that he had been appointed to fill the position. also told him to prepare to leave within a month, and indicated that they desired he marry and take his wife out to assist him in his missionary work. he was less than enthused about the appointment, he immediately prepared for his new position. He contacted the woman of his choice, a young lady who herself had missionary inclinations, and she agreed to marry him. On June 8, 1851, they set sail for Canada. spent much of his time on the trip by continuing his studies of the Greek Testament and beginning the study of the Cree language. went among the natives, writing down new words as he heard them and, after eight month's effort, was able to preach to the natives without an interpreter. He was ordained a priest during this period. Soon Horden had prepared a prayer book, a hymnal, and translations of the Gospels in the Cree language. in 1865, Horden and his family, which now included five children that he and his wife had had in Canada, sailed back to England so that his children could be educated. Horden's return to England, he found he was very well-known throughout the British Isles, and became a popular and sought-after speaker. In 1867, Horden returned with his wife to James' Bay. the autumn of 1872, Horden received a message to return to England to be consecrated as a bishop, and on December 15, 1872, he and two others were ordained in a ceremony involving eight other bishops, including Bishop Anderson, who had first ordained Horden 20 years earlier. continued to serve as bishop of his huge territory, making pastoral visits to as many parts of his huge diocese as possible, despite his having a serious problem with rheumatism. In his later years, he also worked diligently to finish his translation of the Bible into the Cree language. more from Wikipedia

England, 1849-1912, William Boothe, Founder Salvation Army
England, 1849-1912, William Boothe, Founder Salvation Army; PENTECOSTAL SAINT, Smith Wigglesworth, Commemorated March 12;

England, 1852, William Palmer, Theologian, Orthodox communion
English Theologian, 1852, William Palmer, Orthodox communion; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

England, 1859, Charles Darwin and his book On the Origin of Species, Theory of Evolution
England, 1859, Charles Darwin and his book On the Origin of Species;

England, 1865, Salvation Army, Blind Beggar Tavern, London
Salvation Army, 1865, Blind Beggar Tavern, London; Salvation Army, 1865, Blind Beggar Tavern, London; Smith Wigglesworth, PENTECOSTAL SAINT, 1947, Commemorated March 12 ;

England, 1866, Cowley, Oxfordshire, Society of St. John the Evangelist, Anglican monasteries
Society of St. John the Evangelist; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16 ; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1867-1942, WILSON CARLILE, THE CHURCH ARMY
England, 1867-1942, WILSON CARLILE, THE CHURCH ARMY; WILSON CARLILE, PRIEST, FOUNDER OF THE CHURCH ARMY, 26 September 1942.;

England, 1867, First Lambeth Conference, Anglican, expressing mind of communion on issues of day
England, 1937, Lambeth Conference of 1937; Lambeth Conference is a decennial assembly of bishops of the Anglican Communion convened by the Archbishop of Canterbury. The first such conference took place at Lambeth in 1867. the Anglican Communion is an international association of autonomous national and regional churches and is not a governing body, the Lambeth Conferences serve a collaborative and consultative function, expressing "the mind of the communion" on issues of the day.[1] which a Lambeth Conference may pass are without legal effect, but they are nonetheless influential. So, although the resolutions of conferences carry no legislative authority, they "do carry great moral and spiritual authority."[This quote needs a citation] "Its statements on social issues have influenced church policy in the churches."[2] conferences form one of the communion's four "Instruments of Communion".[3] Lambeth; Lambeth Convention; PAUL SHINJI SASAKI AND PHILIP LENDEL TSEN, BISHOP OF TOKYO, 1946; BISHOP OF HONAN, CHINA, 1954; Oct. 31; JAMES THEODORE HOLLY, BISHOP OF HAITI AND DOMINICAN REPUBLIC, (13 March 1911), Commemorated November 8 ;

England, 1867-1885, James Hannington and Martyrs of Uganda, East Africa
Uganda; JAMES HANNINGTON AND THE MARTYRS OF UGANDA, (29 OCT 1885) ; the new nations of Africa, Uganda is the most predominantly Christian. Mission work began there in the 1870's with the favor of King Mutesa, who died in 1884. However, his son and successor, King Mwanga, opposed all foreign presence, including the missions. Hannington, born 1847, was sent out from England in 1884 by the Anglican Church as missionary Bishop of Eastern Equatorial Africa. As he was travelling toward Uganda, he was apprehended by emissaries of King Mwanga. He and his companions were brutally treated and, a week later, 29 October 1885, most of them were put to death. Hannington's last words were: "Go tell your master that I have purchased the road to Uganda with my blood." first native martyr was the Roman Catholic Joseph Mkasa Balikuddembe, who was beheaded after having rebuked the king for his debauchery and for the murder of Bishop Hannington. On 3 June 1886, a group of 32 men and boys, 22 Roman Catholic and 10 Anglican, were burned at the stake. Most of them were young pages in Mwanga's household, from their head-man, Charles Lwanga, to the thirteen-year-old Kizito, who went to his death "laughing and chattering." These and many other Ugandan Christians suffered for their faith then and in the next few years. 1977, the Anglican Archbishop Janani Luwum and many other Christians suffered death for their faith under the tyrant Idi Amin. largely to their common heritage of suffering for their Master, Christians of various communions in Uganda have always been on excellent terms. by James Kiefer JANANI LUWUM, ARCHBISHOP OF UGANDA, MARTYR (16 FEB 1977); MARTYRS OF SUDAN, (16 May 1983); THE MARTYRS OF UGANDA, (3 JUNE 1886) ;

England, 1873-1932, GHARLES GORE, Wimbledon, trades union m, higher criticism, development of c, unreliability of OT, emptying
England, 1873-1932, GHARLES GORE, Wimbledon, London, trades union movement, 1880 Cuddesdon Theological College vice-principal, Pussy House 1883, higher criticism friendly, development of christianity, unreliability of OT, Kenotic (emptying) Theory of Incarnation, Resurrection Society at Pusey House then at Radley near Oxford, Boer Wars south africa, Joseph Chamberlin, Worcester, Birmingham Industrial area, 1919 Retirement speaking at 66, 6 mo. Tour of India 1930; Wimbledon, London ; CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Gore was born in Wimbledon in 1853. His father's grandfather was the Earl of Arran, his mother's grandfather was the Earl of Bessborough, and his brother Spencer was England's first National Tennis Champion. attended Harrow Prep School (during which time he became dedicated to weekly Communion), and Balliol College, Oxford (where he became a supporter of the trades-union movement). He took First Class Honors in Classical Moderations and in Greats (philosophy), and was elected a Fellow of Trinity in 1875. He was ordained to the priesthood in 1878. 1880 he became Vice-Principal of Cuddesdon Theological College, founded by Edward King. During the three years he spent there he did a great deal of outside preaching and lecturing. the death of Edward Pusey, a library and study center was established at Oxford in 1883, known as Pusey House, and Gore became its first Principal, a position he held until 1893. His appointment raised some eyebrows, since Gore was known to be friendly to what was called the Higher Criticism, which favored non-traditional views on the authorship of some books of the Old Testament (Lower Criticism means attempting to establish the original text of the Scriptures by diligently comparing the existing copies and analyzing their variations), while Pusey had firmly opposed the Higher Criticism. 1888 Gore wrote The Ministry of the Catholic Church (or The Church and the Ministry — my sources differ), a book on the origins of the Christian Ministry and its development in the first two centuries of the Christian era. the same year, he wrote Roman Catholic Claims, a reply to assertions that the Anglican Church was not the true successor of the New Testament Church. 1889, he helped to found the Christian Social Union (he was one of the two Vice-Presidents), dedicated to promoting the view that Christian principles as applied to the political and economic organization of society demanded reform along trade-unionist and moderate socialist lines. His political views aroused some public protest. more protest was aroused, however, by the publication, also in 1889, of a book called Lux Mundi (meaning "Light of the World"): A Series of Studies in the Religion of the Incarnation. book was a set of essays by various writers. Gore was the general editor, and contributed one essay. Overall, the book expressed the belief of many educated Christians that Biblical and archaeological studies and scientific discoveries had made it necessary for the Church to re-examine and perhaps restate some of its traditional formulations. book was a sensation, and considered by many to be less a restatement than an abandonment of traditional doctrines. Gore's essay was called, "On the Inspiration of Holy Scripture." He distinguished sharply between the Old and New Testaments, saying that the New Testament accounts were either eye-witness or close to eye-witness accounts of the events described, while we had reason to suppose that some Old Testament accounts were written centuries after the event, and were not reliable sources of factual detail. Their value is not as a revelation of historical of scientific information, but as a revelation of God's nature and His dealings with us. Thus, the point of the story of Adam and Eve is not that the human race is less than ten thousand years old, but that obedience to God makes men happy, and disobedience to God makes them unhappy. Gore wrote: "It is of the essence of the New Testament, as the religion of the Incarnation, to be final and catholic: on the other hand, it is of the essence of the Old Testament to be imperfect, because it represents a gradual process of education by which man was lifted out of the depth of sin and ignorance." objected: "But you are on a slippery slope! If Genesis is not reliable history, how can we be sure of later books?" To this, Gore might have replied: "Consider the history of ancient Rome. The history begins with stories about the flight of Aeneas from Troy, and continues with Romulus and Remus, and with the story of Lucretia, and Horatius at the bridge, and Mucius Scaevola thrusting his hand into the fire, and the secession of the plebs, and the treason of Tarpeia, and Curtius leaping into the abyss, and so on. Yet the same books that tell us these stories about early Rome also tell us about the First and Second Triumvirates, and the battle of Actium, and so on. No one says that, if we reject the story of Dido and Aeneas as legend, we cannot trust the later accounts as history." chiefly outraged Gore's critics, however, was his adoption of what is called the Kenotic Theory of the Incarnation. The Greek word Kenosis means "emptying," and is used in Philippians 2:7, where we read that Jesus, + having the nature of God, + did not count equality with God a thing to be grasped, + but emptied himself, and took the nature of a servant. put forward the suggestion that Jesus, when He took upon Himself the limitations of our human nature, accepted the limitations of human knowledge, and that therefore, when He spoke (for example) of the Flood, He was simply accepting the common assumptions of His culture, and we are not bound to accept these assumptions as correct. surprisingly, many readers found this view completely unacceptable. The book was widely read and disputed over, and cheap, popular editions were soon available. years later, Gore was invited to deliver the annual Bampton Lecture Series. He welcomed the opportunity to make clarify his position and reassure his listeners of his fundamental orthodoxy. The Lectures were delivered in Lent, 1891, in the University Church of Oxford, St. Mary the Virgin, to capacity audiences. Listeners filled the pews, stood in the aisles, and sat on the steps of the chancel and the pulpit. A few months later, the lectures were published in book form as The Incarnation of the Son of God. in 1887, Gore had founded the Society of the Resurrection, an association for priests, aimed at a deepening of the spiritual life. In July 1892 this became the Community of the Resurrection, a religious order for priests, beginning with six members. The members declared their intention of remaining celibate for life, but took vows of celibacy for only one year at a time, rather than taking a vow binding for life. (In technical language, they were monastics of the Simple Profession rather than of the Solemn Profession.) The Community first lived at Pusey House, but soon (1893) moved to Radley, near Oxford, and in 1898 to its present headquarters in Mirfield, Yorkshire. Many Americans (and perhaps others) will know the Community best through the work in the 1950's and early 1960's of the priest Trevor Huddleston, author of Nought For Your Comfort, a book discussing racial animosities and inequities in the Republic of South Africa and elsewhere, and calling Christians to a ministry of justice and reconciliation. while retaining his office as Senior of the Community of the Resurrection, was made a canon of Westminster late in 1894, where his preaching attracted great crowds. When it was known that he was scheduled to preach, would-be listeners gathered outside the Abbey well in advance, and when the doors were opened the building filled like a lock in flood-time. In minutes, not even standing-room was to be found. In addition to his Sunday sermons, he also gave weekday lectures, many of them later collected into books, such as The Sermon On the Mount (1896), The Epistle To The Ephesians (1897), and The Epistle To the Romans (1898). In 1901 he wrote The Body of Christ, dealing with the Sacrament of the Lord's Supper, asserting and defending the doctrine that Christ is objectively present in the Sacrament, and that the Sacrament is a sacrificial offering, but repudiating certain late mediaeval innovations in worship, such as Processions of the Sacrament, unknown to the Primitive Church. tension increased between the British government and the Boer republics of South Africa, Gore denounced British Imperialism, and when war began in 1899 he denounced the British policy of rounding up Boer civilians in detention camps, where the mortality rate was very high. He wrote a fierce letter on the subject to The Times. The next day, there was a fierce reply by a canon of Worcester (pronounced "Wooster") Cathedral. The Worcester area was the political base of Joseph Chamberlain, the Colonial Secretary whose policy Gore was denouncing. few days later, Gore was appointed Bishop of Worcester. He was consecrated in February 1902. The diocese included the city of Birmingham, which had been tiny or non-existent when the dioceses of England were organized, but which had grown to become a large industrial city. Gore saw that the needs of Birmingham and of the surrounding rural areas were quite different, and immediately began to urge a division. Chamberlain, who had come to respect and admire Gore, helped steer the necessary legislation through Parliament. 1905 Birmingham was organized as a separate bishopric and Gore became its first bishop. Things went well for him there. Under his leadership, church attendance increased considerably, new buildings were erected, and many priests brought into the diocese to minster to the growing congregations. In spite of his adherence to views widely regarded as tending toward Roman Catholicism, he established strong bonds of courtesy and affection with the Protestants of Birmingham. 1911 he was transferred and became Bishop of Oxford instead. This was a sprawling, largely rural diocese, but Gore traveled about, regularly visiting the parishes under his care, and on most Sundays preached in at least two different pulpits. Since college days he had been committed to educational and economic improvement for the working class, and he gave an annual lecture to the Workers' Educational Association at Reading. 1911 a major labor dispute arose in Reading, and Gore publicly sided with the workers, giving them money, and pressing for a panel of inquiry into the living conditions of the workers. The report of the panel favored the workers' cause, and won for Gore a great deal of gratitude and affection among working-class people in his diocese and elsewhere. the next few years, several Anglican clergy publicly declared that an Anglican might reasonably deny the Virgin Birth and the physical Resurrection of Christ and remain an Anglican. Gore was horrified, and proposed to resign his bishopric so as to devote himself to contending against a position that he believed to be destructive of all Christian faith. His friends persuaded him to reconsider. 1914, WWI broke out. Gore dutifully travelled to France twice to preach and administer the sacraments to men in uniform. In June 1918 he went to the United States to speak on the Church and the post-war world. He spoke in New York, Washington, Chicago, Cleveland, various cities in Tennessee, Georgia, and Alabama, then on to Milwaukee, Nashotah, Detroit, Boston, Washington, Philadelphia, Baltimore, New York, and then back to England as the war ended in November. He spoke chiefly on reconciliation and the necessity, once the war had been won, of restoring Germany as soon as possible to the family of nations. the war, Gore resigned his bishopric and retired in July 1919, being 66 years old. was flooded with invitations to speak or preach, and had a supply of postcards printed reading, "Sorry, Can't. C.G." for immediate response to most of them. The invitations he did accept were quite enough to fill his calendar. Later that year he became a lecturer in theology at King's College, and was made a Life Governor. From 1924 to 1928 he was Dean of the Faculty of Theology in the University of London. He also served on the Council of Christian Ministers on Social Questions, the Christian Social Crusade, the Industrial Christian Fellowship, the General Council of the League of Nations, the Oxford Mission to Calcutta, the Universities' Mission to Central Africa, the Board of Governors of Pusey House, the World Conference on Faith and Order (of the World Council of Churches), and the Archbishop's Eastern Churches Committee. Not bad for a man in "retirement." these years he also completed his Exposition of the Epistles of Saint John (1920), and then wrote his trilogy, Belief in God (1921), Belief in Christ (1922), and The Holy Spirit and the Church (1924). These three works were re-issued in a single volume called The Reconstruction of Belief, intended as an exposition and defense of the faith of the Catholic Church, as stated in the Holy Scriptures and codified in the Councils of the first five centuries of the Christian era, and now restated in modern terms--"the faith once delivered to the saints presented in conformity with twentieth-century categories of thought and scientific methods of reasoning." [Rice] The book prompted many objections, chiefly from Modernists, and Gore dealt with many of these objections in a sequel called Can We Then Believe? In 1928 the SPCK (Society for Promoting Christian Knowledge) published A New Commentary On Holy Scripture, which contained notes on every book of the Old and New Testaments and of the Apocrypha, together with many general articles. Gore was the general editor. Gore also wrote Christ and Society (1928), dealing with the social and economic applications of Christian ethics; Jesus of Nazareth(1929), dealing with the person and work of Jesus; and The Philosophy of the Good Life (1930), the Gifford Lectures, dealing with answers offered by various philosophies and religions to the question, "How ought I to live?" (The Gifford Lectures are lectures in Natural Theology, in which the lecturer is barred from asking his listeners to accept the authenticity of any revelation. Perhaps the best-known Gifford Lectures are William James's The Varieties of Religious Experience.) Gore's last book, Reflections On the Litany, was published the day after he died. November of 1930, he began a six-month tour of India, preaching and lecturing pretty much in every district in the country, "speaking whenever he was not walking, riding, or sleeping." He returned home totally exhausted. From then on his health deteriorated. In January 1932 he acquired a severe cough, and then pneumonia. On Friday 15 he was still able to write a few postcards to friends. Then he fell into a coma, and died on the morning of Sunday 17 January 1932. His influence remains great. [Note: This Bio is based largely on the book The Bridge Builders: Biographical Studies in the History of Anglicanism, by Hugh A. Lawrence Rice (1961, Darton, Longman & Todd, London; Longmans, Green & Co, New York).] by James Kiefer

England, 1877, Cambridge Brotherhood to Deli (Cambridge Mission to Delhi) 1877
Cambridge Brotherhood to Deli (Cambridge Mission to Delhi) 1877; St. Stephen's College, Delhi, located at the University of Delhi; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORIN INDIA, 1940, Commemorated February 12;

England, 1879-1947, Smith Wigglesworth, PENTECOSTAL SAINT
England, 1879-1947, Smith Wigglesworth, PENTECOSTAL SAINT; Menston, Yorkshire, birthplace of Smith Wigglesworth; Smith Wigglesworth, PENTECOSTAL SAINT, 1947, Commemorated March 12 ;

England, 1882, Church Army, St Pauls Cathedral, Westminster Slums
England, 1882, Church Army, St Pauls Cathedral, Westminster Slums; WILSON CARLILE PRIEST, FOUNDER OF THE CHURCH ARMY, 26 September 1942 ; JOHN DONNE, Priest, Poet, and Preacher (31 March 1631);

England, 1889, Christian Social Union (UK) 1889 at Oxford
Christian Social Union (UK) 1889 at Oxford; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORÂ IN INDIA, 1940. Commemorated February 12;

England, 1889-1948, Mahatma Gandhi
India, 1889-1948, Mahatma Gandhi; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORÂ IN INDIA, 1940, Commemorated January 12;

England, 1891-1940, CHARLES FREER ANDREWS, priest and friend of the poor in India, St. Stephen's College, Delhi, Gandi's associate
India, 1891-1940, CHARLES FREER ANDREWS, priest and friend of the poor in India, St. Stephen's College, Delhi, Gandi's associate, relationship Gospel and Justice, persuaded G to return to India from S Africa, Indian indentured laborers in Fiji, radical discipleship in England, leave freedom struggle to Indians; St. Stephen's College, Delhi, located at the University of Delhi; CHARLES FREER ANDREWS, PRIEST AND œFRIEND OF THE POOR IN INDIA, 1940, Commemorated February 12; Freer Andrews (1871 – 1940) was an English priest, educator and Indian freedom fighter who is best known as an associate of Mahatma Gandhi. greatly admired the philosophy of the young Mohandas Gandhi and was instrumental in convincing him to return to India from South Africa, where Gandhi was a leading light in the Indian civil rights struggle there. was affectionately known as Christ's Faithful Apostle, and also, for his contributions to the Indian Independence Movement the Mahatma and his students at St. Stephen's College, Delhi named him, Deenabandhu, or 'Friend of the Poor'. had been involved in the Christian Social Union since college, and was interested in exploring the relationship between a commitment to the gospel and a commitment to justice, through which he was attracted to struggles for justice throughout the British Empire, especially in India. 1904 he joined the Cambridge Brotherhood in Delhi and arrived there to teach philosophy at St. Stephen's College, where he famously grew close to many of his Indian colleagues and students. Increasingly dismayed by the racist behavior and treatment of Indians by British officials and civilians, he supported Indian political aspirations, and soon became involved in the activities of the Indian National Congress. known for his persuasive ways, intellect and keen sense of moral firmness, he was asked by senior Indian political leader Gopal Krishna Gokhale to visit South Africa and help the Indian community there resolve their political disputes with the Government. He met there a young Gujarati lawyer, Mohandas Gandhi who was attempting to organize the Natal Indian Congress and the Indian community to protest the racial discrimination and police legislation that infringed upon their civil liberties. was deeply impressed with Gandhi's knowledge of Christian values, and his espousal of the concept of ahimsa, non-violence - something that Gandhi mixed with inspiration from elements of Christian anarchism. He helped Gandhi organize an Ashram in Natal and publish his famous magazine, The Indian Opinion. the advice of several Indian Congress leaders and, significantly, that of Principal S K Rudra of St. Stephen's College, Andrews was instrumental in persuading Gandhi to return to India with him in 1915. news reached India of the mistreatment of Indian indentured labourers in Fiji, the Indian Government, in September 1915, sent Andrews and W.W. Pearson to make inquiries. The two visited numerous plantations and interviewed indentured labourers, overseers and Government officials and on their return to India also interviewed returned labourers. In their report, Andrews and Pearson highlighted the ills of the indenture system which led to a stop of further transportation of Indian labour to the British colonies. made a second visit to Fiji in 1917 and although reported on some improvements, was still appalled at the moral degradation of the indentured labourers. He called for an immediate end to indenture and the system of Indian indentured labour was formally abolished in 1920. this time, Gandhi reasoned to Andrews that it was probably best for sympathetic Britons like himself to leave the freedom struggle to Indians. So, from 1935 onwards, Andrews began to spend more time back in Britain, teaching young people all over the country about Christ’s call to radical discipleship. Gandhi's affectionate nickname for Andrews was Christ’s Faithful Apostle, based on the initials of his name, "C.F.A". He was widely known as Gandhi's closest friend and was perhaps the only major figure to address Gandhi by his first name, Mohan. Andrews died on April 5, 1940 during a visit to Calcutta, and is buried there. He is widely commemorated and respected in India, and was a major character portrayed by British actor Ian Charleson in the 1982 film Gandhi by Richard Attenborough. - more at Wikipedia

England, 1894-1962, Uganda Protectorate
England, 1894-1962, Uganda Protectorate; THE MARTYRS OF UGANDA, (3 JUNE 1886);

England, 1894-1936, G K Chesterton, Writer and Apologist in defense of Roman Catholicism
England, 1894-1936, G K Chesterton, Writer and Apologist in defense of Roman Catholicism; Keith Chesterton KC*SG (29 May 1874 - 14 June 1936) was an English writer,[2] philosopher, lay theologian, and literary and art critic. He has been referred to as the "prince of paradox".[3] Time magazine observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."[4] created the fictional priest-detective Father Brown,[5] and wrote on apologetics. Even some of those who disagree with him have recognised the wide appeal of such works as Orthodoxy and The Everlasting Man.[4][6] Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify this position more and more with Catholicism, eventually converting to Catholicism from High Church Anglicanism. Biographers have identified him as a successor to such Victorian authors as Matthew Arnold, Thomas Carlyle, John Henry Newman, and John Ruskin.[7] On his contributions, T. S. Eliot wrote: was importantly and consistently on the side of the angels. Behind the Johnsonian fancy-dress, so reassuring to the British public, he concealed the most serious and revolutionary designs—concealing them by exposure ... Chesterton's social and economic ideas...were fundamentally Christian and Catholic. He did more, I think, than any man of his time—and was able to do more than anyone else, because of his particular background, development and abilities as a public performer—to maintain the existence of the important minority in the modern world. He leaves behind a permanent claim upon our loyalty, to see that the work that he did in his time is continued in ours.[8] GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12; Keith Chesterton was born in London in 1874. He became a well-known writer and lecturer. He was officially received into the Roman Catholic Church in 1922, but had been writing from a Romanist point of view for a long time before that. Some of his writing is specifically Roman Catholic, and (in my judgement) he sometimes attacks Protestant positions without troubling to understand them. However, much of his writing is "generic Christian," and is read with profit and delight by many theologically well-informed Protestant readers. If you are a Protestant, you will have to read him with your mind in gear, but then you have no business to read anything whatsoever with your mind out of gear.

England, 1900-1999, 20th Century Folder, Oxford Group, World Wars I and II, Queen Elizabeth

England, 1901-1944, WILLIAM TEMPLE, Archbishop of Canterbury, Dialectic, Socialist, Progressive, Ecumenical Movement
England, 1900-1944, WILLIAM TEMPLE, Archbishop of Canterbury; WILLIAM TEMPLE, ARCHBISHOP OF CANTERBURY (6 NOV. 1944; admirers have called him "a philosopher, theologian, social teacher, educational reformer, and the leader of the ecumenical movement of his generation," "the most significant Anglican churchman of the twentieth century," "the most renowned Primate in the Church of England since the English Reformation," "Anglican's most creative and comprehensive contribution to the theological enterprise of the West." of his biographers lists him (along with Richard Hooker, Joseph Butler, and Frederick Denison Maurice) as one of the Four Great Doctors of the (post-Reformation) Anglican Communion. Knox, in a satiric poem, described him thus: A man so broad, to some he seem'd to be Not one, but all Mankind in Effigy. Who, brisk in Term, a Whirlwind in the Long, Did everything by turns, and nothing wrong. Bill'd at each Lecture-Hall from Thames to Tyne, As Thinker, Usher, Statesman, or Divine. George Bernard Shaw called him, "a realized impossibility." Who was this remarkable person? Temple, 98th Archbishop of Canterbury, was born in 1881, the second son of Frederick Temple (born 1821, priest 1847, headmaster of Rugby 1857, Bishop of Exeter 1869, Bishop of London 1884, Archbishop of Canterbury 1897, died 1902). At the age of two, he had the first attack of the gout that would be with him throughout life and eventually kill him. His eyesight was bad, and a cataract, present from infancy, left him completely blind in the right eye when he was 40. However, he was an avid reader, with a near-photographic memory, and once he had read a book, it was his. He was a passionate lover of the music of Bach. In literature, his special enthusiasms were poetry (Browning and Shelley), drama (the Greeks and Shakespeare), and a few novels, especially The Brothers Karamazov. He believed that theological ideas were often explored most effectively by writers who were not explicitly writing theology. was at Oxford (Balliol) from 1900 to 1904, and was president of the Oxford Union (the debating society of the University). Here he developed a remarkable ability to sum up an issue, expressing the pros and cons so clearly and fairly that the original opponents often ended up agreeing with each other. This ability served him in good stead later when he moderated conferences on theological and social issues. However, it was not just a useful talent for settling disputes. It was, or developed into, an important part of his philosophy, a belief in Dialectic, derived from Hegel and from Plato. He thought that beliefs and ideas reach their full maturity through their response to opposing ideas. 1906, he applied for ordination, but the Bishop of Oxford would not ordain him because he admitted that his belief in the Virgin Birth and the Bodily Resurrection of Jesus was shaky. However, Davidson, the Archbishop of Canterbury, after a careful examination, decided that Temple's thought was developing in a direction that would inevitably bring him into an orthodox position, and decided to take a chance on ordaining him (deacon 1909, priest 1910). He may be said to have won his bet, in that by 1913 Temple had indeed committed himself fully to the orthodox position, and could write: "I believe in the Virgin Birth...it wonderfully holds before the imagination the truth of Our Lord's Deity and so I am glad that it is in the Creed. Similarly I believe in our Lord's Bodily Resurrection." 1908 he became president of the Workers' Educational Association (founded by Frederick Denison Maurice), and in 1918 joined the British Labour Party, and worked actively for the implementing of its platform. He also became vigorously involved in movements for Christian co-operation and unity, in missions, in the British Council of Churches, in the World Council of Churches, in the Church of South India (a merger of Anglican, Congregationalist, Methodist, and Presbyterian churches into a single church, with provisions for safeguarding what each group thought essential). 1916 he married Frances Anson, and the night before the wedding he stayed up late to finish writing his first major theological treatise, Mens Creatrix (the Creative Mind). Eight years later he published a companion volume, expanding and clarifying the ideas of the first, called Christus Veritas (Christ the Truth). In 1921 he was made Bishop of Manchester, a heavily industrial city. In 1926 Britain experienced what was known as the General Strike, in which most workmen in all trades and industries went on strike, not against their particular employers, but against the social and economic policies of the country as a whole. In Manchester this meant primarily a coal stoppage. Temple worked extensively to mediate between the parties, and helped to bring about a settlement that both sides regarded as basically fair. excelled, it would seem, not as a scholar, but as a moderator, and above all as a teacher and preacher. In 1931, at the end of the Oxford Mission (what is known in many Protestant circles as a Revival Meeting), he led a congregation in the University Church, St Mary the Virgin, in the singing of the hymn, "When I Survey the Wondrous Cross." Just before the last stanza, he stopped them and asked them to read the words to themselves. "Now," he said, if you mean them with all your heart, sing them as loud as you can. If you don't mean them at all, keep silent. If you mean them even a little and want to mean them more, sing them very softly." The organ played, and two thousand voices whispered: Were the whole realm of nature mine, That were an offering far too small; Love so amazing, so divine, Demands my soul, my life, my all. many who participated, it was a never-forgotten experience. became Archbishop of Canterbury in 1942, when a German invasion seemed likely. He worked for the relief of Jewish refugees from Naziism, and publicly supported a negotiated peace, as opposed to the unconditional surrender that the Allied leaders were demanding. gout worsened. His last public appearance was at a clergy retreat (a time spent in a secluded place, with silence, prayer, meditation, reading, and listening to sermons), where he was taken by ambulance and spoke standing on his one good foot. He died on 26 October 1944. current issue of Books in Print (American) shows the following works available by him. in St. John's Gospel, 1985, Morehouse Pub, 391 pp, paper, LC 84-62374, ISBN 0-8192-1360-8 (a bargain! Highly recommended) [currently out of print but should be avilable used] of a New World, ISBN 0-8369-1778-2 Faith and Life, Morehouse, 150pp, pap, ISBN 0-8192-1631-3 (originally delivered as the Oxford Mission addresses, first published in 1931 from shorthand notes of the addresses) [currently out of print but should be avilable used] Man, and God (the Gifford Lectures 1932-33). Ams Press. (The Gifford Lectures are an endowed annual series of lectures on Natural Theology--that is, the lecturer is to take his evidence from the observed facts of nature and not ask his listeners to accept the genuineness of any particular revelation to Moses or David or Mohammed or.... The series is prestigious. William James's The Varieties of Religious Experience and Edwyn Bevan's Symbolism and Belief were both originally Gifford's Lectures.) Works in 4 Volumes. (out of print) Other works of his, not listed as being in print, but presumably included in the Works mentioned above (although the title does not explicitly say Complete Works), include the following: Christus Veritas: An Essay, London, Macmillan, 1924. [currently out of print but should be available used] Mens Creatrix: An Essay, London, Macmillan, 1917. Christianity and the Social Order, New York, Penguin Books, 1942. by James Kiefer

England, 1901-1910, Edward VII, King of Great Britain, military modernization, peacemaker, socialism
England, 1901-1910, King of Great Britain, Edward VII ; VII (Albert Edward; 9 November 1841 – 6 May 1910) was King of the United Kingdom of Great Britain and Ireland and Emperor of India from 22 January 1901 until his death in 1910. The eldest son of Queen Victoria and Prince Albert of Saxe-Coburg and Gotha, and nicknamed Bertie, Edward was related to royalty throughout Europe. He was Prince of Wales and heir apparent to the British throne for almost 60 years. During the long reign of his mother, he was largely excluded from political power, and came to personify the fashionable, leisured elite. He travelled throughout Britain performing ceremonial public duties, and represented Britain on visits abroad. His tours of North America in 1860 and the Indian subcontinent in 1875 were popular successes, but, despite public approval, his reputation as a playboy prince soured his relationship with his mother. king, Edward played a role in the modernisation of the British Home Fleet and the reorganisation of the British Army after the Second Boer War. He reinstituted traditional ceremonies as public displays and broadened the range of people with whom royalty socialised. He fostered good relations between Britain and other European countries, especially France, for which he was popularly called Peacemaker, but his relationship with his nephew, the German Emperor Wilhelm II, was poor. The Edwardian era, which covered Edward's reign and was named after him, coincided with the start of a new century and heralded significant changes in technology and society, including steam turbine propulsion and the rise of socialism. He died in 1910 in the midst of a constitutional crisis that was resolved the following year by the Parliament Act 1911, which restricted the power of the unelected House of Lords. CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; WILFRED GRENFELL, MEDICAL MISSIONARY, 9 October 1940; WILLIAM TEMPLE, ARCHBISHOP OF CANTERBURY (6 NOV. 1944); VEDANAYAGAM SAMUEL AZARIAH, FIRST INDIAN ANGLICAN BISHOP, DORNAKAL, 1945, Commemorated January 2 ; Charles Gore of RICHARD MEUX BENSON, RELIGIOUS, 1915 AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORÂ IN INDIA, 1940. Commemorated February 12 ; Woodbine Willie aka GEOFFREY ANKETELL STUDDERT KENNEDY PRIEST, 1929, Commemorated March 8; Smith Wigglesworth, PENTECOSTAL SAINT, Commemorated March 12; PANDITA MARY RAMABAI, PROPHETIC WITNESS AND EVANGELIST IN INDIA, 1922. Commemorated April 5; GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12 ; EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC (15 JUNE 1941);

England, 1904-1905, Welsh Revival, Swansea, Wales
Wales, 1904-1905, Welsh Revival, Swansea, Wales ; 1904-1905 Welsh Revival; George Jeffreys, PENTECOSTAL SAINT, 1962, Commemorated January 26 ;

England, 1909-1962, George Jeffreys, PENTECOSTAL SAINT, Wales, miraculous healings, mantle to Reinhard Bonnke 1962
England, 1909-1962, George Jeffreys, PENTECOSTAL SAINT, Wales, christian at 1904-1905, Welsh Revival, Swansea, Wales, gifts of the spirit 1910, miraculous healings, 4 square savior, healer, baptiser and coming king, Elim Evangelistic Band in Belfast, Ulster 1914, churches, 1925 Bible College, mantle to Reinhard Bonnke 1962; Wales, 1904-1905, Welsh Revival, Swansea, Wales ; 1904-1905 Welsh Revival; George Jeffreys, PENTECOSTAL SAINT, 1962, Commemorated January 26 ; Jeffreys (28 February 1889– 26 January 1962) was a Welsh evangelist who founded the Elim Pentecostal Church, a Pentecostal organisation.[1] a fifteen-year-old from Nantyffylon, Maesteg, Wales, George became a Christian during the 1904-1905 Welsh Revival, along with his older brother Stephen. At the time, many local Christians believed the two brothers were appointed by God to do great works for Him.[2] 1910, after becoming a very popular speaker in certain circles throughout the country, George went to the All Saints' Anglican Church in Sunderland, England. There he saw people expressing the Gifts of the Spirit, particularly speaking in tongues as in Acts chapter 2 in the Bible. George was at first opposed to this, but when his nephew, Edward, claimed to have received the Baptism of the Holy Spirit, and he noticed the change in his nephew, he repented of his unbelief in the All Saints' church, and subsequently, began to express such gifts himself.[3] the many churches, conventions and camp meetings where George and Stephen Jeffreys preached in the years after this, there were reports of many miraculous healings and other acts of God. Such healings brought George to his "foursquare" belief that Jesus is Saviour, Healer, Baptiser and Coming King. along with a small group of peers, became known as the Elim Evangelistic Band in Belfast and all over Ulster. This group of people brought crowds into their large tent, and later, into the Belfast hall they acquired. Out of this, George founded his first church in Belfast in 1914 followed by one in Monaghan in 1915, and the Elim Foursquare Gospel Alliance, as it is officially known, was born. more Elim churches were soon planted all over the United Kingdom, first of all spreading through the province of Ulster to Ballymena, Moneyslane and Portadown, then on to Leigh-on-Sea, Essex, The First Elim Church in England, and Clapham in London and in Wales at Llanelli and Dowlais. In 1925, he founded the Elim Bible College in Clapham, which moved to Nantwich, Cheshire, in 1987 and later became Regents Theological College. The college moved again in 2009 to West Malvern. continued to lead the Elim Pentecostal Churches until 1939 when, due to differences in opinion on church leadership[1] and the idea of British Israelism,[4] he left Elim and went to Nottingham to found the Bible-Pattern Church Fellowship. The new denomination suffered a serious decline in numbers in the later years of the 1960s and no longer exists as a separate entity, its main church, Kensington Temple, having become the central London church of the Elim Pentecostal Church. 1962 George spoke with Reinhard Bonnke the evangelist concerning the ministry that Bonnke was about to begin in South Africa. Bonnke stumbled onto Jeffreys' home in Clapham while on vacation in London. The old evangelist invited Bonnke in for tea. Jeffreys prayed for the young 21-year-old Bonnke, passing on his "mantle".[5]

England, 1910-1936, George V, GB King, socialism, communism, fascism, Irish Republicism, Indian Indepence
England, 1910-1936, King of Great Britain, George V; V (George Frederick Ernest Albert; 3 June 1865 – 20 January 1936) was King of the United Kingdom and the British Dominions, and Emperor of India, from 6 May 1910 until his death in 1936. during the reign of his grandmother Queen Victoria, George was third in the line of succession behind his father, Prince Albert Edward, and his own elder brother, Prince Albert Victor. From 1877 to 1892, George served in the Royal Navy, until the unexpected death of his elder brother in early 1892 put him directly in line for the throne. On the death of Victoria in 1901, George's father ascended the throne as Edward VII, and George was created Prince of Wales. He became king-emperor on his father's death in 1910. V's reign saw the rise of socialism, communism, fascism, Irish republicanism, and the Indian independence movement, all of which radically changed the political landscape of the British Empire. The Parliament Act 1911 established the supremacy of the elected British House of Commons over the unelected House of Lords. As a result of the First World War (1914–1918), the empires of his first cousins Nicholas II of Russia and Wilhelm II of Germany fell, while the British Empire expanded to its greatest effective extent. In 1917, George became the first monarch of the House of Windsor, which he renamed from the House of Saxe-Coburg and Gotha as a result of anti-German public sentiment. 1924 he appointed the first Labour ministry and in 1931 the Statute of Westminster recognised the dominions of the Empire as separate, independent states within the British Commonwealth of Nations. He had smoking-related health problems throughout much of his later reign and at his death was succeeded by his eldest son, Edward VIII. GEORGE BELL, BISHOP OF CHICHESTER, AND ECUMENIST, 3 October 1958; WILFRED GRENFELL, MEDICAL MISSIONARY, 9 October 1940; WILLIAM TEMPLE, ARCHBISHOP OF CANTERBURY (6 NOV. 1944); C S LEWIS, SCHOLAR AND SPIRITUAL WRITER (22 NOV 1963); VEDANAYAGAM SAMUEL AZARIAH, FIRST INDIAN ANGLICAN BISHOP, DORNAKAL, 1945, Commemorated January 2 ; Charles Gore of RICHARD MEUX BENSON, RELIGIOUS, 1915 AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16; George Jeffreys, PENTECOSTAL SAINT, 1962, Commemorated January 26 ; ERIC LIDDELL, MISSIONARY TO CHINA, 1945, Commemorated February 22; Woodbine Willie aka GEOFFREY ANKETELL STUDDERT KENNEDY PRIEST, 1929, Commemorated March 8; Smith Wigglesworth, PENTECOSTAL SAINT, Commemorated March 12; St Ambrose the Confessor, Commemorated on March 16; PANDITA MARY RAMABAI, PROPHETIC WITNESS AND EVANGELIST IN INDIA, 1922. Commemorated April 5; INI KOPURIA, FOUNDER OF THE MELANESIAN BROTHERHOOD, 1945; ROLAND ALLEN, MISSION STRATEGIST, Commemorated June 8; GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12 ; EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC (15 JUNE 1941);

England, 1918-1963, CS Lewis, Oxford University, most popular most effective christianity defender, avoided disputes
England, , CS Lewis, Oxford University,; Staples Lewis (29 November 1898 – 22 November 1963) was a British writer and lay theologian. held academic positions in English literature at both Oxford University (Magdalen College, 1925–1954) and Cambridge University (Magdalene College, 1954–1963). is best known for his works of fiction, especially The Screwtape Letters, The Chronicles of Narnia, and The Space Trilogy, and for his non-fiction Christian apologetics, such as Mere Christianity, Miracles, and The Problem of Pain. and fellow novelist J. R. R. Tolkien were close friends. They both served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings. to Lewis's 1955 memoir Surprised by Joy, he was baptised in the Church of Ireland, but fell away from his faith during adolescence. returned to Anglicanism at the age of 32, owing to the influence of Tolkien and other friends, and he became an "ordinary layman of the Church of England". Lewis's faith profoundly affected his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim. wrote more than 30 books which have been translated into more than 30 languages and have sold millions of copies. The books that make up The Chronicles of Narnia have sold the most and have been popularised on stage, TV, radio, and cinema. His philosophical writings are widely cited by Christian apologists from many denominations. 1956, Lewis married American writer Joy Davidman; she died of cancer four years later at the age of 45. Lewis died on 22 November 1963 from kidney failure, one week before his 65th birthday. In 2013, on the 50th anniversary of his death, Lewis was honoured with a memorial in Poets' Corner in Westminster Abbey. Oxford University; C S LEWIS, SCHOLAR AND SPIRITUAL WRITER (22 NOV 1963) ; Staples Lewis ("Jack" Lewis to his friends) was a tutor and lecturer at Oxford University, and later Professor of Medieval and Renaissance English Literature at Cambridge University. the judgment of many, he is the most popular and most effective explainer and defender of the Christian faith writing in English in this century. tried to make a point of avoiding disputes on matters where Christians disagree, and defending those beliefs which they hold in common. work was valued by many Christians of widely differing backgrounds: Anglican, Baptist, Methodist, Pentecostal, Presbyterian, Roman Catholic, etc. BY C S LEWIS (CLIVE STAPLES LEWIS) The Irish-English writer C S Lewis (1898-1963) has written many books and essays on the Christian faith, some defending it, some meditating on it. A partial list follows 1) MERE CHRISTIANITY. This originated as a series of fifteen-minute radio talks addressed to a very general audience, undertaking to give a general account of Christian belief. It begins with a discussion of some reasons for believing that God exists, and why it matters that He does, and then continues with an account of the redeeming work of God in Christ. It includes a discussion of Christian moral standards, and Trinitarian theology. Throughout, the author undertakes to confine himself to the common Christian core of belief, and to steer clear of disagreements between denominations -- hence the word MERE in the title. 2) MIRACLES. The author defines a miracle as "an interference with Nature by a supernatural power," and proceeds to examine the question of whether we have grounds for believing that there exists something that can properly be called supernatural (this involves definitions of Nature other than just "everything that exists"), whether there are grounds for supposing that that something could not or would not interfere with the workings of Nature, and what sort of view of reality is involved in the Christian assertion of the Miracle of the Incarnation (God took human nature upon Himself in the Person of Jesus of Nazareth). A cogent discussion and analysis of fundamental questions. 3) THE PROBLEM OF PAIN. Undertakes to answer the question, "If God is good and God is omnipotent, then why is there pain and evil in the world?" or, as otherwise put, "If God loves me, why can't I get my locker open?" 4) THE GREAT DIVORCE. A dream (owing some ideas to Dante) in which the author visits Heaven and Hell. The question is not what they are like physically, but rather what it means to be in Hell or in Heaven. 5) THE ABOLITION OF MAN. Not explicitly Christian. Three lectures defending the concept of Natural Law (a moral standard known in principle to all human societies). 6) THE SCREWTAPE LETTERS. A series of letters from Screwtape, an experienced devil, to his nephew Wormwood, a junior tempter on his first assignment. The letters deal with the psychology of temptation, and will make most readers laugh -- and wince. (NOTE: Some copies have at the end an essay, "Screwtape Proposes a Toast". This was written years later on a totally different subject. By all means read them both, but not as a single work, or in rapid succession.) 7) REFLECTIONS ON THE PSALMS. Problems or questions that occurred to Lewis while praying or studying the Psalms, and his thoughts thereon. 8) A PREFACE TO PARADISE LOST. A series of lectures on epic poetry and in particular on Milton's Paradise Lost. Lewis delivered these in his professional capacity as a specialist in Mediaeval and Renaissance English Literature, but they will be of interest to Christians as well as to English students, for Lewis maintains that one cannot understand or appreciate the poem without understanding (not necessarily accepting) the beliefs that the poem presupposes. 9) THE WORLD'S LAST NIGHT AND OTHER ESSAYS. Includes THE EFFICACY OF PRAYER. Does it make sense to believe that prayer can change things? ON OBSTINACY IN BELIEF. Does it ever make sense to believe something "in the teeth of the evidence"? THE WORLD'S LAST NIGHT. How ought the doctrine of Christ's Second Coming to affect our lives and thoughts? AND OTHER ESSAYS. Many collections of Lewis's essays have appeared since his death, and there is an annoying lack of uniformity, so that the same essay may appear in two different books, or in one but not another collection with the same title. 10) THE WEIGHT OF GLORY AND OTHER ADDRESSES. Includes THE WEIGHT OF GLORY. On the promises concerning Heaven. TRANSPOSITION. (The title essay of the earlier editions.) On the indwelling of the higher in the lower. THE INNER RING. On the urge to "belong" as a temptation. AND OTHER ADDRESSES. 11) THE SPACE TRILOGY. Three science-fiction or fantasy novels on Christian themes. OUT OF THE SILENT PLANET, PERELANDRA, THAT HIDEOUS STRENGTH 12) THE NARNIA CHRONICLES. Seven books for children, fantasies or fairy tales that introduce indirectly many Christian topics. A reader might not notice the Christian implications (and I would suggest not pointing them out to a first-time reader), but an adult faced with a serious, intellectual, adult question may sometimes recall a passage as very much to the point. (I have.) Calling them books of stories may suggest an arbitrary collection of independent tales. In fact each book is a single story, and the series is a unity and should probably be read in the order of writing (although this makes the sixth a flashback, and some would favor reading it first.) THE LION, THE WITCH, AND THE WARDROBE; PRINCE CASPIAN; THE VOYAGE OF THE DAWN TREADER; THE SILVER CHAIR; THE HORSE AND HIS BOY; THE MAGICIAN'S NEPHEW; THE LAST BATTLE 13) LETTERS TO MALCOLM, CHIEFLY ON PRAYER. The title explains. 14) TILL WE HAVE FACES. Novel retelling the story of Eros and Psyche from the viewpoint of one of the sisters. One listmember wrote that she disliked Lewis's work (I suspect for political reasons). I got her to read this and she loved it. She said: "I had no idea Lewis could write this sort of book!" 15) ENGLISH LITERATURE IN THE SIXTEENTH CENTURY EXCLUDING DRAMA, later named POETRY AND PROSE IN THE SIXTEENTH CENTURY. A standard reference work. Much of the material is of interest chiefly to the specialist, but someone already familiar with the doctrines on which Christians are in general agreed and wanting to understand the differences that gave rise to the Protestant Reformation will find much helpful material. I particularly recommend pages 32-44, 162-165, 177-180, 181-192, 438-463. 16) THE PILGRIM'S REGRESS. An account in the style of John Bunyan of how a young man, nominally reared as a Christian, abandoned his beliefs and fared forth in search of something better, and eventually arrived at a destination in one sense identical with, but in another sense very different from, his starting point. The intellectual alternatives he considers are affected by the fact that he is (a) an Englishman, living in the 1920's, and (b) a scholar largely devoted to literature and philosophy. Today's reader may therefore find some of the references irrelevant or simply baffling, but I predict that there will be a residue that hits home. [Out of print but probably available used.] 17) THE FOUR LOVES. An analysis of different kinds of love, and different uses of the word "love," taking as its starting point four Greek words for kinds of love. 18) THE ALLEGORY OF LOVE first made Lewis's reputation in his profession as a literature professor. It deals with the development of allegorical love poetry in Western Europe from Ovid to Spenser. Parts of it are of interest only to the specialist, but I do not think this is true of the book as a whole. Reading it significantly changed my views on the workings of the subconscious. [Out of print but probably available used.] 19) GOD IN THE DOCK is a collection published after Lewis's death of various essays, brief memos, letters to the editor, etc. that he had written. [Out of print but probably available used.] 20) AN EXPERIMENT IN CRITICISM deals with Art, particularly literature. Many critics have first distinguished good books from bad books, and then defined Bad Taste as a taste for Bad Books. Lewis asks what will happen if we reverse the process by distinguishing two kinds of pleasures to be gotten from books (or music, or painting) and then distinguishing books on the basis of the kind of pleasure that they offer, or the way in which they invite the reader to approach them. [Out of print but probably available used.] 21) THE DISCARDED IMAGE is an account of the view of the cosmos that was standard in medieval times, with a discussion of its effect on literature and on the imagination. 22) STUDIES IN WORDS takes several English words (and often their counterparts in Latin or Greek) and discusses changes in their meaning from century to century, and the patterns of human thought underlying the changes. **) AND MANY MORE!! by James Kiefer

England, 1921, Oxford Group, First Century Christian Fellowship
England, 1921, Oxford Group, First Century Christian Fellowship Keswick, England ; Keswik, England, home of the Oxford Group; SAMUEL SHOEMAKER, PRIEST AND EVANGELIST, 1963, Commemorated January 31 ; St Cuthbert, wonderworker of Britain, Commemorated on March 20;

England, 1936-1952, George VI, King of Great Britain, WWII, Empire decline after the war
England, 1936-1952, King of Great Britain, George VI; GEORGE BELL, BISHOP OF CHICHESTER, AND ECUMENIST, 3 October 1958; WILFRED GRENFELL, MEDICAL MISSIONARY, 9 October 1940; WILLIAM TEMPLE, ARCHBISHOP OF CANTERBURY (6 NOV. 1944); C S LEWIS, SCHOLAR AND SPIRITUAL WRITER (22 NOV 1963); VEDANAYAGAM SAMUEL AZARIAH, FIRST INDIAN ANGLICAN BISHOP, DORNAKAL, 1945, Commemorated January 2 ; ORDINATION OF FLORENCE LI TIM-OI, FIRST WOMAN PRIEST IN THE ANGLICAN COMMUNION, 24 JANUARY 1944; George Jeffreys, PENTECOSTAL SAINT, 1962, Commemorated January 26 ; CHARLES FREER ANDREWS, PRIEST AND "ÂœFRIEND OF THE POOR"Â IN INDIA, 1940. Commemorated February 12 ; JANANI LUWUM, ARCHBISHOP OF UGANDA, MARTYR (16 FEB 1977); ERIC LIDDELL, MISSIONARY TO CHINA, 1945, Commemorated February 22; Smith Wigglesworth, PENTECOSTAL SAINT, Commemorated March 12; OSCAR ROMERO, ARCHBISHOP OF SAN SALVADOR, AND THE MARTYRS OF EL SALVADOR, (24 March 1980) ; INI KOPURIA, FOUNDER OF THE MELANESIAN BROTHERHOOD, 1945; EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC (15 JUNE 1941);

England, 1937, Lambeth Conference of 1937 (1930?) remarrige, contraception, abortion, war, Orthodox unity, women deacons
England, 1937, Lambeth Conference of 1937; Lambeth Conference is a decennial assembly of bishops of the Anglican Communion convened by the Archbishop of Canterbury. The first such conference took place at Lambeth in 1867. the Anglican Communion is an international association of autonomous national and regional churches and is not a governing body, the Lambeth Conferences serve a collaborative and consultative function, expressing "the mind of the communion" on issues of the day.[1] which a Lambeth Conference may pass are without legal effect, but they are nonetheless influential. So, although the resolutions of conferences carry no legislative authority, they "do carry great moral and spiritual authority."[This quote needs a citation] "Its statements on social issues have influenced church policy in the churches."[2] conferences form one of the communion's four "Instruments of Communion".[3] 1930[edit] Presided over by: Cosmo Gordon Lang[10] 308 bishops attended.[a] had been ill prior to the Conference and had to rest the month of June to be in shape to preside over the Conference. Lang said that he weathered the five weeks without "illness" or "undue fatigue"[23] conference opened with a "day of devotion" at Fulham Palace, the residence of the Bishop of London. Holy Communion was celebrated at 8:30 am with an address by 86-year-old Edward Talbot, retired Bishop of Winchester.[19] conference's "manner of deliberations" followed the pattern used in earlier conferences. six subjects (see the list of subjects in the Resolutions section below) proposed for consideration were brought before sessions of the whole Conference for six days, from July 7 to July 12. subjects were all referred to committees. The work of the committees was aided by the essays and papers that had been prepared for them in advance. After their two-weeks of deliberations, the committees presented their reports and resolutions to the whole conference from July 28 to August 9.[24] resolutions passed The subjects on which resolutions were passed at the Conference are the following:[25] I. the Christian Doctrine of God II. the Life and Witness of the Christian Community III. the Unity of the Church IV. the Anglican Communion V. the Ministry of the Church VI. Youth and Its Vocation Sampling of Resolutions by subject The Conference adopted seventy-five Resolutions. They can all be seen at Anglican Communion Document Library: 1930 Conference. I. Christian Doctrine of God: Resolutions 1-8 Resolution 2 expressed an "urgent need in the face of many erroneous conceptions for a fresh presentation of the Christian doctrine of God". Resolution 3 admonished "Christian people" to banish "from their minds the ideas concerning the character of God which are inconsistent with the character of Jesus Christ." II. Life and Witness of the Christian Community (1) Marriage and Sex: Resolutions 9-20 Resolution 11 recommended that "the marriage of one, whose former partner is still living, should not be celebrated according to the rites of the Church," and when "an innocent person has remarried under civil sanction and desires to receive the Holy Communion," the case should be referred to the bishop. Resolution 15 allowed "in those cases where there is such a clearly felt moral obligation to limit or avoid parenthood, and where there is a morally sound reason for avoiding complete abstinence, the Conference agrees that other methods may be used, provided that this is done in the light of the same Christian principles." The vote for this Resolution was 193 for it, 67 against it, and 47 not voting. This was the only Resolution for which a record of the numbers voting was required.[25] The London Times of June 30, 1930, predicted that the Lambeth Conference would change the "social and moral life" of humanity. This was done by the Conference's Resolution 15 in which in contradiction to earlier Resolutions (1908 Resolution 41 and 1920 Resolution 66) allowed the use of contraception in marriage.[26] Walter Carey, Bishop of Bloemfontein, withdrew from the Conference in protest and even sent a petition to the King on the subject.[27] Resolution 16 expressed "abhorrence of the sinful practice of abortion." Resolution 18 reckoned "sexual intercourse between persons who are not legally married" to be "a grievous sin." (2) Race: Resolutions 21-24 Resolution 22 affirmed the Conference's "conviction that all communicants without distinction of race or colour should have access in any church to the Holy Table of the Lord, and that no one should be excluded from worship in any church on account of colour or race." (3) Peace and War: Resolutions 25-30 Resolution 25 affirmed that "war as a method of settling international disputes is incompatible with the teaching and example of our Lord Jesus Christ." Resolution 26 noted with approval the work of the League of Nations. III. Unity of the Church: Resolutions 31-47 "The Conference encouraged the Unity of the Church in all parts of the world."[citation needed] It was primarily concerned (1) with the relations of the Churches of the Anglican Communion to the Orthodox Churches of the East, and (2) with the Proposed Scheme of Union in South India, and (3) with the problems arising in Special Areas.[25] Various Churches sent delegations to consult with the Conference, notably the Old Catholics.[25] Resolution 31 recorded, "with deep thanks to Almighty God, the signs of a growing movement towards Christian unity in all parts of the world since the issue of the "Appeal to All Christian People" by the Lambeth Conference in 1920 and reaffirmed "the principles contained in it and in the Resolutions dealing with reunion adopted by that Conference." Resolution 47 applied the call for Unity of the Church to the Anglican Communion by calling on its members "to promote the cause of union by fostering and deepening in all possible ways the fellowship of the Anglican Communion itself." IV. Anglican Communion: Resolutions 48-60 Resolution 49 approved a statement of the "nature and status of the Anglican Communion," namely that "the Anglican Communion is a fellowship, within the one Holy Catholic and Apostolic Church, of those duly constituted dioceses, provinces or regional Churches in communion with the See of Canterbury," which have three things in common: (a) "they uphold and propagate the Catholic and Apostolic faith and order as they are generally set forth in the Book of Common Prayer as authorised in their several Churches" (b) "they are particular or national Churches, and, as such, promote within each of their territories a national expression of Christian faith, life and worship" (c) they are bound together "by mutual loyalty sustained through the common counsel of the bishops in conference." This Resolution was a Lambeth Conference's first attempts at defining the Anglican Communion.[28] Resolution 50 reaffirmed Resolution 44 of the Lambeth Conference of 1920, "that the Consultative Body is of the nature of a continuation committee of the Lambeth Conference, and neither possesses nor claims any executive or administrative power" and added further directions for its operation. V. Ministry of the Church: Resolutions 61-74 (1) The Ministry of Women: Resolutions 61-72 Resolution 66 stressed the "great importance of offering to women of ability and education" a role in directing "the work of the Church." Resolution 67 reaffirmed the 1920 Conference that "the order of deaconess is for women the one and only order of the ministry which we can recommend our branch of the Catholic Church to recognise and use." The 1920 Lambeth Conference had acknowledged that the Church had "undervalued and neglected the gifts of women." Nevertheless, it still held to the "differences between women and men" and said that deaconess was the "only Order of the Ministry" with Apostolic approval. The 1930 Lambeth Conference again rejected any parity of deaconesses with deacons because a deaconess was "outside the historic Orders of the ministry."[29] Resolution 70 allowed bishops, "on the request of the parish priest" to entrust specific functions to deaconesses, namely, "a. to assist the minister in the preparation of candidates for baptism and for confirmation; b. to assist at the administration of Holy Baptism by virtue of her office; c. to baptize in church, and to officiate at the Churching of Women; d. in church to read Morning and Evening Prayer and the Litany, except such portions as are reserved to the priest, and to lead in prayer; with the license of the bishop, to instruct and preach, except in the service of Holy Communion." (2) Religious Communities: Resolution 74 Resolution 74 recognized "the growth of religious communities both of men and women in the Anglican Communion and the contribution which they have made." Cost of the Conference Traditionally the Archbishop of Canterbury bore the cost of a Lambeth Conference. For the 1930 Conference, the British Church Assembly provided £2,000. toward the cost. However, this was only a fraction of the total cost. One item, providing lunch and afternoon tea every day for five weeks, cost £1,400.[30] 1948[edit] Presided over by: Geoffrey Fisher 349 bishops attend that the ordination of Florence Li Tim-Oi "would be against the tradition and order...of the Anglican Communion" and dismissed the need for further examination of women's ordination. full communion between the Anglican and Old Catholic churches. that "discrimination between men on the grounds of race alone is inconsistent with the principles of Christ's religion". 1958[edit] Presided over by: Geoffrey Fisher 310 bishops attend for respect for the "consciences" of married couples who use birth control. considering the renewal of the permanent diaconate. 1968[edit] was the first conference not to take place in Lambeth Palace. This was because of the increase in the number of bishops attending, as well as the presence of almost 100 observers and consultants. Meetings were instead held at Church House, Westminster although the bishops, with their spouses, were invited to dinner at Lambeth by rotation. over by Michael Ramsey who famously dozed off during at least one debate. bishops attended the ordination of women to the diaconate and the recognition of previously-appointed "deaconesses" as deacons. the arguments for and against women in the priesthood "inconclusive". that assent to the Thirty-Nine Articles no longer be required of clergy. open communion. 1978[edit] Presided over by Donald Coggan 440 bishops attended.[31] conference "recognised the autonomy of each of its member churches...legal right of each Church to make its own decision" about women priests. It also denounced the use of capital punishment and called for a common lectionary. was the first conference to be held on the campus of the University of Kent at Canterbury where every subsequent conference has been held.[32] 1978 Conference included forty assistant bishops.[33] 1988[edit] Presided over by Robert Runcie 518 bishops present conference dealt with the question of the inter-relations of Anglican international bodies and issues such as marriage and family, human rights, poverty and debt, environment, militarism, justice and peace. Women's ordination to the priesthood was also a major topic of discussion. Archbishop Michael Peers, Bishop Graham Leonard, Bishop Samir Kafity, and the Reverend Nan Arrington Peete spoke to the assembly on the topic.[34][35] Peete, who was ordained in the Episcopal Church USA, was the first female priest to speak at the Lambeth Conference.[36] The conference decided that "each province respect the decision of other provinces in the ordination or consecration of women to the episcopate." previous Lambeth Conferences, only bishops were invited to attend, but all members of the Anglican Consultative Council and representative bishops from the "Churches in Communion" (i.e. the Churches of Bangladesh, North and South India and Pakistan) were invited to attend.[37] 1998[edit] Presided over by: George Carey 749 bishops present including, for the first time, eleven of them women most hotly debated issue at this conference was homosexuality in the Anglican Communion. was finally decided, by a vote of 526–70, to pass a resolution (1.10) calling for a "listening process" but stating (in an amendment passed by a vote of 389–190)[38] that "homosexual practice" (not necessarily orientation) is "incompatible with Scripture".[39] subsequent public apology was issued to gay and lesbian Anglicans in a "Pastoral Statement" from 182 bishops worldwide, including eight primates (those of Brazil, Canada, Central Africa, Ireland, New Zealand, Scotland, South Africa and Wales),[40] and an attempt was made at conciliation the following year in the form of the Cambridge Accord. and controversy centred on this motion and its application continued to the extent that, ten years later, in 2007, Giles Goddard of Inclusive Church suggested in published correspondence with Andrew Goddard across the liberal–evangelical divide: "It's possible to construct a perfectly coherent argument that the last 10 years have been preoccupied with undoing the damage Lambeth 1.10 caused to the Communion."[41] controversial incident occurred during the conference when Bishop Emmanuel Chukwuma of Enugu, Nigeria, attempted to exorcise the "homosexual demons" from Richard Kirker, a British priest and the general secretary of the Lesbian and Gay Christian Movement, who was passing out leaflets. Chukwuma told Kirker that he was "killing the church"; Kirker's civil response to the attempted exorcism was "May God bless you, sir, and deliver you from your prejudice against homosexuality."[42] about a mission to fight poverty, create jobs and transform lives by empowering the poor in developing countries using innovative savings and microcredit programs, business training and spiritual development led to the formation of Five Talents.[43] 2008[edit] The 2008 Lambeth Conference logo Presided over by Rowan Williams Around 670 bishops present[10] fourteenth conference took place from 16 July to 4 August 2008 at the University of Kent's Canterbury campus. In March 2006 the Archbishop of Canterbury, Rowan Williams, issued a pastoral letter[44] to the 38 primates of the Anglican Communion and moderators of the united churches setting out his thinking for the next Lambeth Conference. indicated that the emphasis will be on training, "for really effective, truthful and prayerful mission". He ruled out (for the time being) reopening of the controversial resolution 1.10 on human sexuality from the previous Lambeth Conference, but emphasised the "listening process" in which diverse views and experiences of human sexuality were being collected and collated in accordance with that resolution and said it "will be important to allow time for this to be presented and reflected upon in 2008". indicated that the traditional plenary sessions and resolutions would be reduced and that "We shall be looking at a bigger number of more focused groups, some of which may bring bishops and spouses together." at the Lambeth Conference is by invitation of the Archbishop of Canterbury. Invitations were sent to more than 880 bishops around the world for the Fourteenth Conference. Notably absent from the list of those invited are Gene Robinson and Martyn Minns. Robinson was the first Anglican bishop to exercise the office while in an acknowledged same-sex relationship, and Rowan Williams said it was "proving extremely difficult to see under what heading he might be invited to be around", drawing criticism.[45] Minns, the former rector of Truro Episcopal Church in Fairfax, Virginia, was the head of the Convocation of Anglicans in North America, a splinter group of American Anglicans; the Church of Nigeria considered him a missionary bishop to the United States, despite protest from Canterbury and the U.S. Episcopal Church. 2008, four Anglican primates announced that they intended to boycott the Lambeth conference because of their opposition to the actions of Episcopal Church in the USA (the American province of the Anglican Communion) in favour of homosexual clergy and same-sex unions.[46][47] These primates represent the Anglican provinces of Nigeria, Uganda, Kenya and Rwanda. In addition, Peter Jensen, Archbishop of Sydney, Australia and Michael Nazir-Ali, Bishop of Rochester, among others announced their intentions not to attend. Global Anglican Future Conference, a meeting of conservative bishops held in Jerusalem in June 2008 (one month prior to Lambeth), was thought by some to be an "alternative Lambeth" for those who are opposed to the consecration of Robinson.[48] GAFCON involved Martyn Minns, Peter Akinola and other dissenters[49] who considered themselves to be in a state of impaired communion with the American Episcopal Church and the See of Canterbury.[citation needed] The June 2008 church blessing of Peter Cowell, an Anglican chaplain at the Royal London Hospital and priest at Westminster Abbey, and David Lord, an Anglican priest serving at a parish in Waikato, New Zealand, renewed the debate one month prior to the conference. Martin Dudley, who officiated at the ceremony at St Bartholomew-the-Great, maintained that the ceremony was a "blessing" rather than a matrimonial ceremony.[50] Icon of the Melanesian Martyrs at Canterbury Cathedral Icon of the Melanesian Martyrs at Canterbury Cathedral 2008, the seven martyred members of the Melanesian Brotherhood were honoured during the concluding Eucharist of the 2008 conference at Canterbury Cathedral. Their names were added to the book of contemporary martyrs and placed, along with an icon, on the altar of the "Chapel of the Saints and Martyrs of Our Times". When the Eucharist was over, bishops and others came to pray in front of the small altar in the chapel.[51] The icon stands in the cathedral[52] as a reminder of their witness to peace and of the multi-ethnic character of global Anglicanism. 2022[edit] ten-year cycle followed since 1948 would have suggested a Lambeth Conference in 2018. In September 2014, Katharine Jefferts Schori, primate of the Episcopal Church in the United States, advised that she had been told by the Archbishop of Canterbury, Justin Welby, that this conference had been cancelled, and that he would not call one until he was "reasonably certain that the vast majority of bishops would attend. It needs to be preceded by a primates meeting at which a vast majority of primates are present" (Schori's words).[53] Welby later responded to reports of cancellation by stating, "As it hasn't been called, it can’t have been cancelled", explaining that he had previously told primates he would not call a Lambeth Conference until he had visited each of them in their own countries, which when added to practical considerations relating to venues precluded a conference as soon as 2018.[54] communiqué issued after the primates' meeting in Canterbury in January 2016 said the primates had accepted Welby's proposal that the Fifteenth Conference should be held in 2020.[55][56] At the same meeting, the U.S. Episcopal Church was suspended from Anglican Communion decision-making on "issues pertaining to doctrine or polity" for three years because of its support for same-sex marriage, a suspension which would end by the time of the Lambeth Conference. In 2017 an international organising group chaired by the Archbishop of Cape Town set a date (the last week in July 2020) and announced a theme ("God’s Church for God’s world") for the conference.[57] to concerns surrounding the COVID-19 pandemic, it was initially announced in March 2020 that the 15th Lambeth Conference would be rescheduled to summer 2021.[58] In July 2020 it was further announced that due to continued uncertainty caused by the COVID-19 pandemic the 15th Lambeth Conference would be further delayed to 2022.[59] Lambeth; Lambeth Convention; PAUL SHINJI SASAKI AND PHILIP LENDEL TSEN, BISHOP OF TOKYO, 1946; BISHOP OF HONAN, CHINA, 1954; Oct. 31; JAMES THEODORE HOLLY, BISHOP OF HAITI AND DOMINICAN REPUBLIC, (13 March 1911), Commemorated November 8 ;

England and US, 1941, March 12, 1941: Joseph's Seal Date
England and US, 1941, March 12, 1941: Joseph's Seal Date ; US Policy, 1941-1945, Lend-Lease Policy;

England and US, 1941, March 12, 1941: Ephraim's Seal Date
England and US, 1941, March 12, 1941: Ephraim's Seal Date ; US Policy, 1941-1945, Lend-Lease Policy;

England, 1941-1945, Lend-Lease, England and US Policy
US Policy, 1941-1945, Lend-Lease Policy; March 12, 1941: Joseph's Seal Date;

England, 1952- , Elizabeth II, Queen of Great Britain, decolonization, commonwealth, long reign and life
England, 1952- , Queen of Great Britain, Elizabeth II; GEORGE BELL, BISHOP OF CHICHESTER, AND ECUMENIST, 3 October 1958; C S LEWIS, SCHOLAR AND SPIRITUAL WRITER (22 NOV 1963); George Jeffreys, PENTECOSTAL SAINT, 1962, Commemorated January 26 ; JANANI LUWUM, ARCHBISHOP OF UGANDA, MARTYR (16 FEB 1977); OSCAR ROMERO, ARCHBISHOP OF SAN SALVADOR, AND THE MARTYRS OF EL SALVADOR, (24 March 1980) ;