Henry Parry Liddon (1829-90) was one of the outstanding British Anglican Churchmen in the second half of the Nineteenth Century. His greatest contemporary fame was as a preacher, notably in St Paul's Cathedral, but he was also a learned theologian and a distinguished Bampton Lecturer. He was the close friend and biographer of the famous Tractarian leader, E. B. Pusey, as well as being acquainted with most of the leading religious and political figures of his day. However, since Liddon's death little attention has been paid to him. This biographical study examines certain aspects of Liddon's life and career through the medium of his correspondence, the greater part of which has been ignored by scholars. The core material is his letters written over a twenty-six years period to his friend Charles Lindley Wood (1839-1934), Second Viscount Halifax and influential High Church layman. This is supplemented by quotation from letters of Lid~on's to other correspondents, notably those written to the Revd Reginald Porter which are used in Chapter 2 to provide contrast with the letters quoted in the bulk of the thesis. Considerable use is also made of Liddon's private diaries. An introductory chapter sketches Liddon's life and background. The succeeding chapters explore through Liddon's correspondence his approach to theological matters, his attitude to the state of the Church of England in general and his views on that Church's leaders. Particular attention is paid to his opinions on, and participation in, the controversies surrounding the Athanasian Creed, the disestablishment of the Irish Church and attempts to refonn its Prayer Book, and the issue of Ritualism. This last mentioned subject involves examination of the Public Worship Regulation Act and the prosecutions of clergy which followed it. A concluding chapter assesses Liddon as a man, and also his place in the Victorian Church. The study is an original work based on primary sources, many of which have not previously been examined or utilised by writers on the Church of England in the Victorian era.

Thesis (S.T.M.)--Yale Divinity School, 1987. / Includes bibliographical references (leaves [237]-246).

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of the dissertation is to present from an historical perspective the life, work, and thought of Charles Freer Andrews (1871-1940), Anglican missionary to India. In examining Andrews' life, special attention is given to those factors which influenced his work and thought. C. F . Andrews was truly a product of his environment. Born in Newcastle- upon- tyne, England, during the latter half of the nineteenth century, he was reared in the Irvingite tradition. His father and grandfather were ministers in the Catholic Apostolic Church founded by Edward Irving. While they provided a religious structure around Jesus Christ, Andrews ' mother exemplified a sympathetic, Christ-like servant. Andrews' national heritage also influenced him. He accepted the prevalent belief that Great Britain was part of God's plan to r ule the backward colonies, but he also was a true Englishman, believing deeply in the democratic system of government. During his college years, Andrews felt the impact of the new scientific age and its attack on Christian beliefs (Virgin Birth, Resurrection of the body, literal interpretation of the Bible) that could not be proven or adequately defended by the new findings of the natural scientists and literary critics. While pondering his own religious beliefs, Andrews became closely associated with Brooke Foss Westcott, Bishop of Durham, and his family. Through this intimate contact, Andrews was led into membership and the priesthood of the Anglican Church and became interested in missions. From 1904-1940, Andrews endeavored to bring into reality his Christ-like servitude as a missionary in India. His major concerns during these years were indentured labor which Andrews investigated in the Fiji Islands and assisted in its eventual abolishment, opium in Assam where he endeavored to show to the British Government of India its ineffective policies in the matter of increasing consumption of the drug, and Indian independence which Andrews advocated as early as the 1920's when others were willing to accept dominion status. In addition to his social concerns, Andrews also became concerned about his beliefs and relationship to the Anglican Church while he was in India. Because of his questioning of doctrines, the restrictiveness of the Anglican priesthood, and his contact with the non-Christians, he finally decided in 1915 to become a priest without a parish and to serve all men, Christians and non-Christians alike. This decision began Andrews' quest to answer such questions as: How does one explain the existence of great reli gious men outside the Christian faith? What is the "church"? Is there only one true and apostolic ministry? Although he did not resolve these questions completely, he sincerely attempted throughout his life to find the answers and tried to lead a Christ-like life. After two operations, Andrews died on April 5, 1940, in Calcutta. His body was carried to a nearby cemetery followed by a throng of Christians and non-Christians, rich and poor, walking together on foot to Andrews' last resting place. / 2031-01-01

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This thesis examines the missionary interest of Bishop Beilby Porteus, successively Bishop of Chester and London, and his contribution to the development of official Anglican missionary interest in the period 1783 to 1809. The American War of Independence created problems for two of the three official Anglican societies, the SPG and the Associates of Dr. Bray; their work in the former colonies was brought to a halt. At the beginning of 1783, both societies were faced with the problem of their relocation. The SPCK, which was not really a missionary society, had problems of a different kind; lack of personnel and shortage of funds for its mission in India. Porteus, as Bishop of Chester, preached the SPG Anniversary Sermon in 1783 and he called on the Society to initiate a new missionary thrust. The Society should devote its energies to the civilisation and conversion of the Blacks in the West Indies or, at least, the Blacks on its Trust Estates there. It should also do something for the settlers in Canada. This new initiative should be undertaken by the Society irrespective of whether government or others acted or not. Thus the central questions with which this thesis is occupied are the nature and extent of Porteus' own missionary interest and whether he was able to stir the official Anglican societies and the Church of England into a new and wider missionary interest. The thesis begins with a background to the study by tracing official Anglican missionary interest from 1699 to 1783. It then takes an overview of the period from 1783 to 1809 including the social history of the period. This is important as it was a period in which the Church of England was in danger of becoming a minority establishment. In Chapter IV a brief account of Porteus' life and ministry is given to provide the background and setting to his own missionary interest. His background provided him with a wider outlook on the world than many of his fellow prelates and, while he was one of the new breed of bishops that began to emerge late in the eighteenth century, it is clear that his background does not explain his missionary interest. Porteus' missionary interest developed while he was one of Archbishop Seeker's domestic chaplains. Thus it was virtually restricted to North America and hence his North American missionary interest is examined in Chapter V. Porteus' North American missionary interest followed traditional Anglican lines; he was interested in the settlement of religion and bishops among the settlers; the civilisation and Xll Xlll conversion of the Blacks and Indians; support for the Anglican societies. His interest was maintained by the literature he read and the correspondence and conversations he carried on with visitors to and residents in the new world. Porteus' interest in North America peaked shortly after Seeker's death and the surprising thing is how quickly his interest declined. This is largely accounted for by the emergence of Porteus'.interest in the civilisation and conversion of the Blacks in the West Indies, which became the major and most sustained of all Porteus' missionary interests. This aspect of his missionary interest is considered in Chapters V to VII. Although this interest went through clearly identifiable stages, it can be summed up as a search for means. Initially, Porteus tried to interest the SPG in the work and his 1783 Sermon and 1784 Plan were devoted to this end. When he failed to stir the SPG, Porteus turned to the Associates of Dr. Bray in the full knowledge of their limitations due to their small income and low membership. He accomplished about as much as he could through them, the main achievement being the publication of catechetical materials suitable for use among the Blacks. After he became Bishop of London, Porteus made what was to be his final attempt to stir the SPG into action on its Trust Estates but, when that failed, he turned to other means. He tried to interest the West Indian clergy in working among the Blacks and to introduce Sunday schools, but he had limited success. He contemplated launching a subscription scheme to provide clergy and missionaries for that purpose, but it never got off the ground. He used the self-interest of the owners to try and get them to give their permission for their Blacks to be instructed and he used the Moravian example in Antigua to support his case. He tried to move the British and West Indian legislatures to do something for the civilisation and conversion of the Blacks, but unsuccessfully. He did succeed in securing some laws that ameliorated the conditions of the Blacks and in providing for their protection, but little was done on a practical level. When he gained control of the Boyle Charity, Porteus obtained a charter for the Society for the Blacks, but the Society never lived up to his expectations for it; lack of adequate numbers of suitable missionaries was always a problem. Porteus tried to overcome this problem by arranging for the adaptation of the Bell system of education for use in the West Indies but this occurred too late in his life to succeed. He even went so far as to recommend that the British government employ Moravian missionaries to achieve his goal but this too fell on deaf ears. He maintained his own interest in the Blacks throughout his life, but he was unable to stir the Church of England to attempt this task in the degree he wanted. Porteus' missionary interest in India and the Near East, the Far East, Australia and the Pacific and Non-Christian Europe is considered in Chapters VIII, IX and X. Porteus' missionary interest in India gradually developed over several years from an academic interest to a full blooded commitment. It was helped by Claudius Buchanan and his interest in Bible Translation. Porteus' interest in the other areas was relatively minor compared with the Blacks in the West Indies and India. Porteus' missionary interest received a second wind in the last years of his life and this can be explained by his interest in Bible translation as a missionary means, particularly when there was a shortage of personnel. This interest can be traced from Carlyle's Proposal for the use of the Arabic translation as a missionary means. This aspect of Porteus1 interest is considered in Chapter XI and it includes an examination of Porteus' relationship to the wider missionary movement and voluntaryism. It is perhaps ironic that Porteus, a committed Anglican, was unable to generate much missionary interest in his own communion and that most of his successes came through voluntaryism.

The primary focus of the thesis is to examine and explain the architectural, religious, and anthropological occurrences that influenced the implementation of ecclesiology in Alabama, Mississippi, and Louisiana in the period prior to the American Civil War in 1861. Architectural, religious, and cultural developments in the region have been considered within the context of Romanticism, Cotton Capitalism, provincial architectural taste and climatic conditions, socioeconomic placement of the gentry planter class, and the liturgical developments within the Episcopal Church. The Episcopal Church was the only denomination interested in the development of the Gothic Revival and the High Church influences in the largely evangelical region creates a question of purpose. Aside from liturgical requirements, issues of taste and refinement are associated with the Gothic form and are therefore associated with the educated and wealthy Episcopal congregants. This thesis examines the information beyond any existing literature and explains how and why a variation of ecclesiology was implemented in certain Episcopal parishes in the Gulf South. The methodology for creating an argument for antebellum ecclesiology concentrates on primary sources and fieldwork. The first hand accounts of both natives and travellers in the region, the reports from the clergy, and the writings from the Episcopal planter class, all infuse to create a clear understanding of the development of the Gothic Revival and the purpose, both religiously and socially, of the style. The influence of the Oxford Movement and the English ecclesiologists is also considered when evaluating the transatlantic relationship between the American Church and Southern Anglophiles in relation to the Church of England. The theological and humanistic understanding of mankind within the confines of a slave-based economy also influenced the decision of the planter class to gravitate towards the Episcopal Church and establish an architectural presence unique to their social and economic level. Ecclesiology embodied the refinement and social position of the Episcopal Church, creating a visible and psychical manifestation of High Church principles suited for the gentry slaveholding class. By examining the architectural models of the early Episcopal Church in the Gulf South, this data establishes a pattern of the Church supporting the Gothic Revival and, in some circumstances, following the principles of ecclesiology.