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Thesis (Ph. D.)--Central Queensland University, 2002. / Title from PDF title page (viewed on Feb. 19, 2006). Includes bibliographical references (p. 308-327).

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This study investigates the liturgical attire of the Church of England from the seventeenth through the nineteenth century, by studying the major Anglican vestments, observing modifications and omissions in the garments and their uses, and researching the reasons for any changes. Using the various Anglican Prayer Books and the monarchial time periods as a guide, the progressive usages and styles of English liturgical attire are traced chronologically within the political, social and religious environments of each era. By examining extant originals in England, artistic representations, and ancient documentation, this thesis presents the religious symbolism, as well as the artistic and historical importance, of vestments within the Church of England from its foundation to the twentieth century.

Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007. / Bibliography: leaves 426-449. / Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion. / The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia. / Mode of access: World Wide Web. / vi, 449 leaves ill

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This thesis, which is the first attempt to write about the growth of retreats, deals with a rather sidelined but important development in the history of spirituality. It states when, how and why the practice of retreat was adopted and adapted in the Church of England after having been a devotion in the Church of Rome since the time of the Catholic Reformation and how it has developed since. It is divided chronologically into three major sections. The first tells the story of its adoption in 1858 by a group of Anglo Catholics in the form of the preached retreat and its subsequent spread to a small number of adherents, despite meeting opposition from Evangelical Christians. The second tells of the influence of a Jesuit brother, Charles Plater, and how after the First World War a number of Diocesan retreat houses were opened, the use of which continued to rise until after the Second World War. The third takes the story up to our present day with its adaptation to the needs of the present search for faith, its decline accompanying the present loss in membership in the churches whilst at the same time its adoption in various forms by non-Anglican groups. In particular it contains a history of the Society of Retreat Conductors. All the time comparison is made with what was happening in the Church of Rome. There are resonances with the history of the Victorian church, the attitude of the established church to the working classes, evangelism, the changing fortunes of Anglo Catholicism, the ecumenical movement and New Age Christianity. It is of interest to all who are concerned about spread of religious faith today.