Arnold Ashley Miles, 20 March 1904 - 11 February 1988

1990 ◽  
Vol 35 ◽  
pp. 303-326

Arnold Ashley Miles was born in York on the 20 March 1904. He was the second child and only son of Harry and Kate Miles. Both his father and mother were the youngest of large families, but there is little known about their backgrounds. His father’s family came from Dorset, where they were farmers in the last century. Ashley’s father was the son of a shoemaker resident in Shaftesbury, Jeremiah Miles, and was put early to an apprenticeship with drapers in London. He moved to Sheffield where he met Ashley’s mother, Kate Elizabeth Hindley, at the Wesleyan Sunday School, and saved up enough money to start up a draper’s shop in York, which he ran until he retired. The most notable of Ashley’s relatives was his father’s brother, George, who went as a missionary to China, lived through the Boxer Rebellion, and translated Wesley’s sermons into Chinese. Ashley had little knowledge of his mother’s family with the exception of an older brother, William Hindley, who went to Australia as a Methodist preacher, transferred to the Church of England and eventually became Archdeacon of Melbourne. This uncle spent many leaves with Ashley’s parents, smuggling comics for the children into the house in his coat-tails. He was adored by the Miles children and Ashley kept in contact with him throughout his life.

1994 ◽  
Vol 31 ◽  
pp. 391-403
Author(s):  
Brian Stanley

Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.


2002 ◽  
Vol 48 ◽  
pp. 391-403 ◽  
Author(s):  
D.W. Collinson

Stanley Keith Runcorn was born in 1922 in Southport, Lancashire, the son of a monumentalmason of staunch Congregationalist persuasion. He was educated at the King George VGrammar School, where his strongest subjects were history and mathematics. When in thesixth form his headmaster persuaded him to take science subjects, and he was subsequentlyawarded a State Scholarship to study at Cambridge University. At an early age his father hadtaken him to a small local observatory, encouraging his interest in astronomy. On the sportingside, in spite of his later interest in rugby he refused to play the game at school and insteadconcentrated on swimming. Under his captaincy his house regularly won the swimming trophy. Runcorn showed an early interest in religious and cultural matters, which was to stay with him throughout his life. He attended a Methodist Sunday school and for some time provided a Sunday evening service for his sister and grandmother while his parents attended church. He read extensively and went to London on his own, visiting museums and architectural landmarks. Later, while at Cambridge, he developed a love of music. In 1940 he entered Gonville and Caius College at Cambridge to read electrical engineering. After graduating in 1943 he commenced research at the Royal Radar Establishment (RRE), remaining there until the end of the war. During his time at the RRE he was confirmed into the Church of England.


Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.


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