The Shanachie, Volume 33, Number 2

In this issue: Pandemic squelches parades, but spirit of St. Patrick lives on --Hartford: First church bought in 1829, St. Patrick\u27s built in 1849 -- Enfield: Irish priests, nuns and laypersons -- Litchfield County: St. Patrick\u27s, St. Bridget\u27s, St. Columcille\u27s -- New London County: St. Patrick\u27s Cathedral -- Mystic: High Street became Irish Hill -- Fairfield County: St. Augustine and St. Patrick team up; The little church on the Redding Ridge since 1880 -- Hartford County: Collinsville began with a snowstorm -- Middlesex County: St. Patrick and St. Bridget of Kildare -- Farmington: St. Patrick\u27s parish prepares for a second century; Oldest St. Patrick\u27s church in New England

Activities of Father Nikolai Velimirovich in Great Britain during the Great War

Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pašić to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and “British friends of Serbia” (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popović, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pašić, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret’s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul’s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich’s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement

Volume 12, Number 8 - June 1932

Volume 12, Number 8 – June 1932. 30 pages including covers and advertisements. Ryan, Edward P. St. Albert the Scientist Meister, Joseph C. St. Albert the Philosopher Cleary, John J. St. Albert the Man of Public Affair Cap and Gown Day Exercises Harrison, Gordon F. Some Die Upon the Field Hackett, James M. I Like Gibbs Editorials Shunney, Walter J. Critique Haylon, William D. Checkerboard Sullivan for Tebbetts Athletic

Volume 2, Number 6 - March 1922

Volume 2, Number 6 - March 1922. 39 pages including covers and advertisements. Contents J.P.W., To Our Friend Walsh, John P., Poetry of Ireland Dillon, John E., The Victim Dwyer, Francis L., Youth Beattie, James V., St. Patrick in History Kearney, James P., Tears - Then the Truce Creaby, Jack, Vers Libre Dwyer, Francis L., The Masterpiece McAvoy, Francis S., Sciomachy The Walrus, Said the Walrus to the Carpenter Editorials Walsh, John P., Carpe Diem Read \u27em and Weep College Chronicle McKenna, John B., Athletic

Gothic Revival Comes to Memphis: Saint Peter Catholic Church and Patrick Keely

St. Peter Catholic Church, built between 1852 and 1858, marks the introduction of the Gothic Revival style to Memphis, Tennessee. This thesis examines this church in relation to the larger body of work attributed to the architect, Patrick Charles Keely. It is clear that St. Peter Catholic Church, with its crenellated octagonal towers joined by a parapet, is an anomaly among Keely-designed churches and has its closest affinities with the Old Louisiana State Capitol Building, completed in 1852. It is suggested that St. Peter may reflect a rare attempt by Keely to create a regionally oriented Gothic Revival style. The research gathered for this thesis was also presented in an exhibitiuon, held at St. Peter Catholic Church from June 16 to July 6, 2019. Six didactic panels combined text and images to highlight Gothic Revival architecture, the career of Patrick Keely, and the distinctive features of St. Peter Catholic Church

The Culham Educational Foundation and its Institute in collaboration with the St Gabriel's Trust: a history 1980 - 2011

Two casualties of the so-called massacre of the colleges of education in the late 1970s were Culham which was linked to the University of Oxford and Saint Gabriel’s in south London. Both were Church of England foundations and so out of their closures were borne the new St Gabriel’s trust in 1977 and the Culham Educational Foundation in 1980. Initially working independently, collaboration increased until in 2012 they merged to form a single trust, the Culham St Gabriel’s Trust. This history covers the three decades from their origins to their merger in 2012 Culham decided to undertake its own research and development work in the areas of church schools, church colleges/universities and in school based religious education and collective worship. Initially St Gabriel’s focussed on grant giving but increasingly it worked with Culham through the St Gabriel’s Programme. Collaboration also involved working with other trusts especially other church college trusts and the Jerusalem Trust. All the major work undertaken was designed to have nation implications and applications. This included the Church Colleges Research Project, research projects on church schools, the 1990s national conferences on RE, RE teacher residential weekends, the development of RE resources in collaboration with the BBC and Channel4 Education, an early use of the internet through REonline and the collective worship website, and an RE teacher recruitment programme. Collaboration with the RE Council of England and Wales, and liaison with the diocesan directors of education, the church colleges of HE/universities, national education officers and government were all undertaken on a regular basis. This report provides a strong foundation for future longitudinal studies

The lamb and the warrior : manhood, militarism and the diocese of London 1890-1914

This thesis considers the relationship between the diocese of London and the military culture that was arguably prevalent in sections of English society in the quarter of a century preceding the outbreak of the First World War. The various definitions of militarism are initially discussed. Then the gender, social, military and political influences that impacted upon and informed the Church of England in its response to the questions of masculinity and militarism in the pre-war years are analysed. As a counter balance to this the role and influence of the various peace movements within the church are discussed. The diocese of London is then placed within the social and demographic environment evident in the changing urban landscape of pre- 1914 London. Those areas of society that were representative and supportive of the military element evident in sections of pre-war English society are then discussed, and the church's role within these analysed. It is argued that whilst there were elements of the church that were supportive, such support was not all-embracing but restricted and from specific sectors, education being one example, and the overall numbers involved are low. In particular the involvement of the church with the National Service League was minimal and therefore its influence upon, and by, this organisation was more muted than some commentators have implied. This lack of involvement was specifically apparent within the geographical boundaries of the diocese of London. When this is allied to a detailed analysis of army chaplain involvement, with initially the Volunteers and later the Territorial Force within the diocese, questions are raised about not only support at a local parish level but also about the support the episcopal and hierarchical elements within the diocese had for these aspects of a militarised culture. A detailed assessment of local parish involvement in the various lads' /boys' brigades and scout troops highlights the reasonably low percentage of parishes within the diocese of London that participated within these organisations. It also underlines the various challenges, including a shortage of finance and a lack of willing officer material from the local population, which faced many of the parishes. There is evidence of a failure, or unwillingness, at a hierarchical and administrative level within the diocese to act upon the opportunities and to engender a positive and effective relationship between the church and the military, particularly at an individual and local level. This thesis extends the arguments concerning the involvement of the lamb with the warrior by qualifying the views of many commentators that the Church of England generally, and the diocese of London, particularly through its bishop, Winnington- Ingram, was complicit in any militarism prevalent in pre-war England

Growth or decline in the Church of England during the decade of Evangelism: did the Churchmanship of the Bishop matter?

The Decade of Evangelism occupied the attention of the Church of England throughout the 1990s. The present study employs the statistics routinely published by the Church of England in order to assess two matters: the extent to which these statistics suggest that the 43 individual dioceses finished the decade in a stronger or weaker position than they had entered it and the extent to which, according to these statistics, the performance of dioceses led by bishops shaped in the Evangelical tradition differed from the performance of dioceses led by bishops shaped in the Catholic tradition. The data demonstrated that the majority of dioceses were performing less effectively at the end of the decade than at the beginning, in terms of a range of membership statistics, and that the rate of decline varied considerably from one diocese to another. The only exception to the trend was provided by the diocese of London, which experienced some growth. The data also demonstrated that little depended on the churchmanship of the diocesan bishop in shaping diocesan outcomes on the performance indicators employed in the study

The Church of Sweden on the Delaware, 1638-1831

A discussion of the Swedish Lutheran Church in New Sweden covering the churches of Holy Trinity at Christina, now Wilmington, Delaware; an early Tinicum Island church and Wicaco church from which grew the Gloria Dei Church in Philadelphia; St. James Church in Kingsessing, now in Philadelphia; Christ or Old Swedes in Upper Merion, now in Philadelphia; Raccoon, now Swedesboro, and Penns Neck, now Churchtown or Lower Penns Neck, New Jersey. The churches which survived to 1776 became Anglican.https://digitalcommons.augustana.edu/ahsbooks/1002/thumbnail.jp

“… unto Seynte Paules”: Anglican Landscapes and Colonialism in South Carolina

This study examines the role of the Anglican Church in early colonial South Carolina, using for case studies the sites of St. Paul’s Parish Church (1707) and its associated parsonage, located near Charleston, South Carolina. The combination of archaeological excavations, historical documentary research, material culture analysis, and geophysical testing allows for three broad topics to be discussed - the architecture of St. Paul’s Parish Church, the use of the landscape by the Anglican Church, and studies of early-18th century life within a developing frontier. These topics contribute new information about colonial South Carolina on a number of scales. At the most local level, this study provides new information about the original St. Paul’s Parish Church, namely architectural details and the use of the landscape by its parishioners. Also, research at the parsonage site provides a rare opportunity to study an early-18th century homestead, addressing the daily activities of those people who lived there, as well as the social functions of the parsonage to the wider St. Paul’s parish community. On a more regional level, the role of St. Paul’s Church and Parish in the lives of parish residents is discussed, namely their role in maintaining English identity and the formation of a community within the frontier regions of the colony. A significant part of this research examines the ways the Anglican Church modified the landscape of South Carolina. The placement of Anglican churches in the rural areas appears to have been a material expression of the goals of the Church, namely to show its presence and power in the culturally and ethnically divided colony. The effects of the Anglican Church on the development of colonial South Carolina can then be studied alongside previous works in order to better understand the role that the Anglican Church and other major religious institutions played in colonization. The results indicate that the South Carolina Anglican Church played much larger, and often unseen, roles in the development of the colony during the early decades of the 18th century, beyond their religious and political roles