Frank Dickens, 15 December 1899 - 25 June 1986

1987 ◽  
Vol 33 ◽  
pp. 187-210 ◽  
Keyword(s):  
Church Of England ◽  
Active Part ◽  
Alcoholic Beverages ◽  
Baptist Church ◽  
Long Line ◽  
The Family ◽  
The Village ◽  
The Church

Frank Dickens was born on 15 December 1899 in Northampton, the youngest of six children, five boys and a girl. His father, William John Dickens, was a master currier and leather merchant, whose family all came from Walgrave or the adjacent Northamptonshire village of Holcot. According to some notes written by one of his brothers, the village church records show that ‘in 1750 a Stephen Dickens paid five shillings for No. 9 pew in Walgrave church’. His mother, Elizabeth Ann ( née Pebody), came from a long line of millers and farmers who, from about 1630 onwards, had lived only a few miles outside Northampton, at Rothersthorpe and later Harpole Mill. His father’s family were firmly nonconformist, whereas his mother’s side was Church of England. Frank has recorded that ‘this did not seem to have caused any difficulties’, but his upbringing was strict and he was taught to think that alcoholic beverages were very wrong. His father was a lay preacher in the Baptist church at Walgrave and took an active part in all the affairs of the church, including playing an instrument in, and conducting, the village band. He must also have had considerable business abilities and ambition, for by the time he was 43 years of age he had gathered together from very small beginnings enough resources to build a fair-sized leather factory in Northampton, to which town the family had moved a couple of years earlier.

Patrick Maynard Stuart Blackett, Baron Blackett, of Chelsea, 18 November 1897 - 13 July 1974

1975 ◽  
Vol 21 ◽  
pp. 1-115 ◽  
Keyword(s):  
Church Of England ◽  
Large Family ◽  
The Other ◽  
Future Career ◽  
The Family ◽  
The Future ◽  
Two Generations ◽  
Indian Mutiny ◽  
The Church ◽  
Deep Interest

Patrick Maynard Stuart Blackett was born in Kensington, London, on 18 November 1897. His father, Arthur Stuart Blackett, was a stockbroker, although apparently not by inclination since his great interests were in literature and nature. Patrick was the only boy but had an elder and younger sister; one trained and practised as an architect in the 1920s, until she married, and the other became an industrial psychologist and then a psychoanalyst. For the previous two generations the family had been associated with the Church of England. Patrick’s grandfather had been Vicar of the church in Woburn Square (now demolished), and was the Vicar of St Andrew’s, Croydon, at the time of his death. He had twice married and Arthur Stuart was one of a large family, two of whom went into the Church, whilst another became a missionary in India. Patrick’s great-grandfather came from Hamsterley in Co. Durham of a farming family. He moved to London and his children were baptised in St Saviour’s Church, Southwark (now Southwark Cathedral). The future career and interests of Patrick seem to have more association with his maternal descent. His mother, Caroline Frances Maynard, was the daughter of Major Charles Maynard, R.A., who served in India at the time of the Indian Mutiny. William Maynard, a brother of Charles, was also associated with India as a tea planter. The source of Patrick’s deep interest in Indian affairs has this association; so does his early naval career and his continued absorption in military affairs—in addition to the army career of his grandfather there was an earlier tradition of naval service in the Maynard family.

scholarly journals Roderick Oliver Redman, 17 July 1905 - 6 March 1975

1976 ◽  
Vol 22 ◽  
pp. 334-357 ◽  
Keyword(s):  
Sunday School ◽  
Practical Realization ◽  
Baptist Church ◽  
George Street ◽  
British Science ◽  
The Family ◽  
Church Work ◽  
The Church

Roderick Oliver Redman was born on 17 July 1905 at Rodborough, Stroud, Gloucestershire, the son of Roderick George Redman and Elizabeth Miriam Annie Stone. He was the only boy in the family, having three younger sisters. His father owned and ran a small outfitter’s shop, normally employing two assistants, in George Street, Stroud. The shop had belonged to his father before him, and its speciality was made-to-measure tailoring and especially shirt-making. Redman senior’s interest, however, lay not in his business but in his church work. He was a Nonconformist with a fine faith, which found its greatest practical realization in a lifetime of enthusiastic service through the local Baptist church in John Street, Stroud. His love of music—which he transmitted to his family—was accompanied by an exceptional talent which he placed at the disposal of the church, where he was organist from 1897 to 1907 and choirmaster from 1900 to 1924. Mbreover, he was a teacher at the Sunday School from the age of 17, and Superintendent from 1913 to 1937 5 and he was the church treasurer from 1925 to 1951. Thus Redman was brought up in a strongly religious atmosphere—to quote his own words, ‘in what I can only describe as the best of the Puritan tradition, to which I believe British science owes more than it has ever cared to acknowledge’.

Rural Religion and the Politeness of Parsons: The Church of England in South Warwickshire, C.1689–C.1820

2006 ◽  
Vol 42 ◽  
pp. 282-293
Author(s):  
Colin Haydon
Keyword(s):  
Church Of England ◽  
Agricultural Trade ◽  
Rural Religion ◽  
The Poor ◽  
Trade Unionist ◽  
The Village ◽  
The Church ◽  
Agricultural Labourers

Joseph Arch, the agricultural trade unionist, was born in 1826 at Barford in south Warwickshire. In his autobiography, he recalled, as a boy, witnessing the Eucharist in the village church: First, up walked the squire to the communion rails; the farmers went up next; then up went the tradesmen, the shopkeepers, the wheelwright, and the blacksmith; and then, the very last of all, went the poor agricultural labourers … [N]obody else knelt with them … ‘[N]ever for me!‘,vowed Arch.

Harold King, 1887-1956

1956 ◽  
Vol 2 ◽  
pp. 157-171 ◽  
Keyword(s):  
General Interest ◽  
Final Examination ◽  
Grammar School ◽  
Head Teachers ◽  
Interest In Science ◽  
Fellow Student ◽  
The Family ◽  
Church School ◽  
The Village ◽  
The Church

Harold King, who died on 20 February 1956, was brought up in Wales, although he had no Welsh blood in him. His father, Herbert King, who, together with his wife, came of Lancashire farming stock, was a schoolmaster by profession; he had received his training at Carmarthen and had hence become specially interested in Welsh education. Harold, the eldest of four children, was born on 24 February 1887 in the village of Llanengan, Carnarvonshire, where his mother was headmistress of the church school, his father being headmaster of the church school at the neighbouring village of Llanbedrog. Soon after Harold’s birth the family moved to Llanystumdwy, where his parents were headteachers of the church school until 1891; in the latter year they moved again, this time to Bangor, the move being dictated by Herbert King’s desire to provide the best education for his children; the parents remained head teachers of the St James Church School in Bangor until their retirement in 1923. It was in this modest and serious-minded environment that Harold King grew to manhood, and the marks of his upbringing remained with him to the end of his life. His earliest education was received at the school where his parents taught; from this he moved to Friars’ Grammar School, Bangor, where he spent about five years, and in 1905 he entered University College,, Bangor, as the holder of two scholarships. King himself has recorded that at this time he had a general interest in science, but was quite undecided as to which particular branch he would pursue. At the end of his intermediate course he was still undecided, but at this stage he was influenced by the advice of a fellow student to choose chemistry as one of the subjects for his final examination. The advice that was given to King was based on the excellence of the teaching of chemistry by the late K. J. P. Orton who held the chair at Bangor; it was a fortunate circumstance that he accepted this advice, for as he himself said, under the inspiration of Orton’s teaching he found chemistry both interesting and easy; his period of indecision was over; he had found the chosen subject for his life’s work, and in 1909 he graduated with first class honours.

scholarly journals Edmund Langley Hirst, 21 July 1898 - 29 October 1975

1976 ◽  
Vol 22 ◽  
pp. 136-168
Keyword(s):  
Church Of England ◽  
School Teacher ◽  
Public Life ◽  
Baptist Church ◽  
Her Family ◽  
Three Generations ◽  
The Family

Edmund Langley Hirst was born on 21 July 1898 in Preston, Lancashire, and he died in Edinburgh on 29 October 1975. He was the elder son of the Reverend Sim Hirst and Elizabeth Hirst née Langley). His father’s family had been established in Clayton, near Bradford, Yorkshire for two or three generations. His grandfather and several uncles worked in the woollen mills while other uncles were well known as shopkeepers in Clayton. All this branch of the family were Nonconformists and strong supporters of the local Baptist church. Hirst’s mother was the daughter of Joseph and Mary Langley of Liverpool where Joseph was a flour-merchant and baker. She was born in 1869 and was educated privately, showing a flair for languages. She married Sim in 1897 and survived her husband for many years, dying in March 1955. Her family came from mixed Welsh and North Country stock and had farmed land near Shap for many years. They were all Church of England in religion and his mother retained her C. of E. allegiance although attending her husband´s church and acting fully as a minister’s wife. Hirst was always proud ot the fact that owing to tolerance and understanding on both sides, no hint of any difficulty over religious matters ever disturbed their marriage. Apart from a school teacher cousin, Hirst could not recall that any relatives had achieved academic distinction or prominence in public life. He was perhaps in consequence very proud of the achievements of his brother Sim.

Justifying Gender Inequality in the Church of England

2019 ◽  
Vol 14 (1) ◽  
pp. 8-32 ◽  
Author(s):  
Alex D. J. Fry
Keyword(s):  
Narrative Analysis ◽  
Church Of England ◽  
Structured Interviews ◽  
System Justification Theory ◽  
Female Clergy ◽  
The Family ◽  
Church And Society ◽  
Theologically Conservative ◽  
And Control ◽  
The Church

Despite being a national institution, the Church of England is legally permitted to discriminate against its ordained female clergy in a number of ways, a phenomenon that is at odds with wider societal values in England. It is argued that this makes the gender values of this institution’s representatives worthy of examination. This article explores the gender attitudes of theologically conservative male clergy and the psychological processes that shape these attitudes. In order to do so, semi-structured interviews were conducted with fourteen evangelical priests in one diocese within the Church of England. A thematic narrative analysis was employed to interpret the data using descriptive, focused, and pattern coding. Three themes in particular emerged from the data, namely: “Theological parallel between the Church and the family”, “Created order of male headship and female submission”, and “Separation between Church and society”. The content of these themes reveals significant overlap with the contents of system justification theory, and so this was used to interpret the themes further. In light of this it is concluded that a perceived loss of social privilege and control shape participants’ traditionalist gender values.

The Structure of Newman's Apologia

PMLA ◽  
1951 ◽  
Vol 66 (2) ◽  
pp. 138-148 ◽  
Author(s):  
Martin J. Svaglic
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Evangelical Christianity ◽  
Spiritual Autobiography ◽  
Student Activities ◽  
Personal Influence ◽  
The Family ◽  
History Of ◽  
The Church ◽  
Limited Scope

The Apologia pro Vita Sua is not the autobiography of Newman from 1801 to 1845. It tells us nothing of the family life, the student activities, the intellectual and artistic interests of its complex subject. Nor is it even a spiritual autobiography of those years except in a limited sense. We must turn to the Letters and Correspondence, with their “Autobiographical Memoir”, to supplement the bare account given in the Apologia of Newman's conversion to Evangelical Christianity. The Apologia is primarily a work of rhetoric designed to persuade a body of readers or “judges”, English, Protestant, and suspicious of a convert to an unpopular religion, that Newman, whom Kingsley had made a symbol of the Catholic priesthood, was a man not of dishonesty but of integrity. Newman chose autobiography as his method because of his lifelong English preference of the concrete to the abstract, his vivid realization of the rôle in persuasion of personal influence: “I am touched by my five senses, by what my eyes behold and my ears hear. … I gain more from the life of our Lord in the Gospels than from a treatise de Deo.”1 “The heart is commonly reached, not through the reason, but through the imagination, by means of direct impressions, by the testimony of facts and events, by history, by description. Persons influence us, voices melt us, looks subdue us, deeds inflame us/'sj^was his conversion to Catholicism after a long puzzling delay, many predictions of the event, and even) charges of treachery to the Church of England that had created th^ atmosphere of suspicion in which his character had been impugned! Therefore he would confine the autobiography principally to a brief explanation of how he arrived, to begin with, at what so many regarded with suspicion and fear: Anglo-Cathoiic principles; and to a detailed one of how, having accepted them and devoted himself to propagating them, he became convinced that the principles which had led him thus far must lead him farther still, into the Catholic Church. ”I am but giving a history of my opinions, and that, with the view of showing that I have come by them through intelligible processes of thought and honest external means“ (p. 27). If that history of opinions, in spite of its limited scope, has so much of the richness and variety of great autobiography, it is because Newman held that the means by which we arrive at belief, all of which he would try to chronicle for his own life so far as that was possible, were multiform and complex.

Alexander Thomas Glenny, 1882-1965

1966 ◽  
Vol 12 ◽  
pp. 162-180 ◽  
Keyword(s):  
Church Of England ◽  
Active Part ◽  
Inspector General ◽  
Scottish Descent ◽  
The Church

Alexander Thomas Glenny was born at Dulwich on 18 September 1882, the youngest of six children. His father, Thomas Armstrong Glenny, was an Irishman of distant Scottish descent who was born in County Sligo and studied at Dublin with a view to becoming a Protestant minister, but before he completed the course turned nonconformist and joined the Plymouth Brethren. Though young Glenny never joined this strict sect, he was brought up with all the restraint imposed by it. Smoking, theatre- or concert-going and card-playing were all strictly forbidden; there were no pictures in the house and only framed texts on the walls. This life of restraint left a permanent mark on him, and he never lost the diffidence and shyness he attributed to it. Moreover, his next elder brother was six years older, so Glenny was brought up with his two sisters, and in addition he was always overshadowed by his eldest brother William Thomas Glenny, C.B.E., a man of exceptional ability, who held successive posts as Official Translator to the Board of Trade, Inspector General of Overseas Trade, and Trade Counsellor to Sweden. So long as Glenny lived with his parents he attended the meetings of the Plymouth Brethren; when he was married he was confirmed in the Church of England, and some years later took an active part as sidesman and member of the Church Council.

Robert Browning's Evangelical Heritage

1975 ◽  
Vol 3 ◽  
pp. 1-16 ◽  
Author(s):  
John Maynard
Keyword(s):  
Church Of England ◽  
John Ruskin ◽  
Parish Church ◽  
The Family ◽  
Congregational Church ◽  
The Church

When, in an episode in the long courtship by mail between Browning and Elizabeth Barrett, Elizabeth “confessed” that she was to be numbered, in religion, among “those schismatiques of Amsterdam” Donne talks of, Browning, always the opportunist in the affair, fired back: “Can it be you, my own you past putting away, you are a schismatic and frequenter of Independent Dissenting Chapels? And you confess this to me—whose father and mother went this morning to the very Independent Chapel where they took me, all these years back, to be baptized—and where they heard, this morning, a sermon preached by the very minister who officiated on that other occasion!” The Independent Chapel in question was, of course, the Locks Fields Chapel, or, as it came to be called, the York Street Congregational Church, at Walworth, about a mile from the Brownings' Camberwell home, south of London; and the minister was a George Clayton. Browning's credentials as a schismatic were, however, less obvious than he implies. On his father's side Browning's people, in fact, were members of the Church of England (his grandmother was the daughter of an Anglican clergyman), and in the 1830's he and his sister also attended evening services at Camden Chapel, a separate offshoot from the parish church of St. Giles, in order to hear the more “eloquent and earnest” sermons of Henry Melvill, “Melvill of the Golden Mouth,” whose sermons were also highly approved by John Ruskin. If Clayton's Independent Chapel was nonetheless the family church, there can be no doubt that this was because of the influence of Browning's mother, already a member there before marriage. About 1820, her husband, raised in the Church of England, followed her and officially joined the York Street Congregation.

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