William Temple Research Articles

Cities for People, Not for Profit. Edited by NeilBrenner, PeterMarcuse & MargitMayer (eds.), London/New York, 2011: Routledge. 284 pp., Paperback, 978‐0‐415‐60178‐8, $39.95. Hardback, 978‐0‐415‐60177‐1, $155.00.

Tijdschrift voor Economische en Sociale GeografieVolume 103, Issue 5 p. 624-626 Book Review Cities for People, Not for Profit. Edited by Neil Brenner, Peter Marcuse & Margit Mayer (eds.), London/New York, 2011: Routledge. 284 pp., Paperback, 978-0-415-60178-8, $39.95. Hardback, 978-0-415-60177-1, $155.00. Chris Baker, Chris Baker William Temple Foundation and University of Chester, UKSearch for more papers by this author Chris Baker, Chris Baker William Temple Foundation and University of Chester, UKSearch for more papers by this author First published: 16 November 2012 https://doi.org/10.1111/j.1467-9663.2012.00744.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume103, Issue5Special Issue: The design, experience and justice of mobility. Guest Editors: Huib Ernste, Karel Martens & Joris SchapendonkDecember 2012Pages 624-626 RelatedInformation

Digital Editing and the Eighteenth-Century Text: Works, Archives, and Miscellanies

This article develops recent work by literary historians on miscellany publication, and on the printed miscellanies that were so important and popular for the early eighteenth-century book trade. It offers a history of the form, illustrated by comments made by the Duke of Buckingham, Francis Osborne, Sir William Temple, Charles de Sainte-Évremond, John Locke, John Wilson, the Earl of Shaftesbury, Jonathan Swift, Alexander Pope, and John Gay. It examines examples of miscellanies produced by John Dryden and his publisher Jacob Tonson, by John Dennis and Charles Gildon, and by Pope and Swift. Previous commentators have argued that miscellanies were the product of book-trade contingency—publishers simply bundled whatever fugitive poetry they happened to have to hand. This article argues that miscellanies were in fact well-theorized vehicles for authorial and editorial intention. Multiauthor miscellanies often represented complicated patterns of social and cultural allegiance. Miscellaneity had distinct formal meaning. This essay proposes that editors and designers of electronic editions should consider “digital miscellaneity” as an eligible model for future editions of eighteenth-century texts.

The Ecumenical Network, 1920–48

Ecumenical networks are largely taken for granted by those whom they involve. The longer one is active in church life, particularly at national or international level, the more significant they become. The different layers of responsibility and the timespan involved in personal friendships are both integral to any understanding of them. Recent discussion within the WCC about the ‘reconfiguration of the ecumenical movement’ has raised once again the basis of representation in the council, a topic which goes back to some of the earliest discussions about its structure in the mid 1930s. The key issue is the tension between a relatively informal grouping, based on networks of people who already know one another, and a formal structure, based on the official representatives of the churches – which also assumes that its members will be churches rather than Christian associations of various kinds. It is a commonplace of ecumenical historiography that the formation of the WCC depended heavily on a pre-existing network of personal friends. But very often there is relatively little analysis of its nature. In fact, it is inherently difficult to analyse, because the official records give next to no information about it; better sources are letters and memoirs, notwithstanding any personal bias. Such bias may actually be key evidence. This paper uses the discussions about a future WCC in the 1930s as a focus for analysing the networks involved. The issue is well summed up in a letter from Henry van Dusen to William Temple in July 1938 about whether the proposed World Council should be exclusively composed of official church representatives. Van Dusen, who clearly felt personally threatened by this, pleaded for the inclusion of co-opted members, since without them ‘elements of vital importance for the Church’ would never find their way into the Council. The issue of how to secure sufficient women, young prople and the non-ordained has never gone away.

Rosalie Edge, Hawk of Mercy: The Activist Who Saved Nature from the Conservationists

The career of Mabel Rosalie Barrow Edge (1877–1962) as a conservation activist began when she was in her early fifties. The founder of the Emergency Conservation Committee (ECC), Edge campaigned to end the use of poison for wildlife control, and she exposed the conflicts of interest in private and government organizations while also advocating for the establishment of two new national parks and the preservation of sugar pines at Yosemite National Park. Along the way she created Hawk Mountain Sanctuary in Pennsylvania and argued against the National Audubon Society's for-profit trapping of animals in its refuges. Edge was a multitasking conservation activist. Using previously unavailable primary sources, Dyana Z. Furmansky offers an engaging portrait of Edge as activist while piecing together the story of Edge as a daughter, wife, mother, friend, and colleague. In the 1930s William Temple Hornaday called Edge “the only woman in conservation” (p. 218); Edge's son Peter gave Furmansky a suitcase filled with his mother's papers to recover “a forgotten bit of history” (p. xiii).

Faith and Volunteering in the UK: Towards a Virtuous Cycle for the Accumulation of Social, Religious and Spiritual Capital?

In the context of a communitarian discourse under the New Labour government (1997‒2010), the theoretical concept of social capital as developed by Putnam1 was influential on policy in welfare and community development. Faith communities, particularly those in ethnically and religiously diverse urban areas, were recognised as banks of social capital which could, as it were, be invested for the public good in areas such as urban regeneration, social welfare and - especially after September 2001 - in community cohesion and national security. Since 2010, under the coalition government headed by David Cameron, the notion of 'the Big Society' has been central in policy discourse. Under both governments, voluntary groups, including faithbased congregations and charities, have been urged to play a more significant role in community work and social welfare, and the 'volunteer' is portrayed as the archetypal good citizen. Debates continue as to whether this offers a genuine space for religion to make a contribution in the public sphere and/or whether it is the state seeking to control and exploit the voluntary and faith sectors, in part as a cynical cost-cutting exercise.2 In developing the debate on the relationship between faith and social capital, Baker and colleagues at the William Temple Foundation, drawing on Bourdieu's3 work on different forms of capital, have introduced the notions of 'religious capital' and 'spiritual capital'. In this article it is argued that when considering volunteering in such a theoretical framework, it is essential to examine the relationship of labour to the different forms of capital. One must recognise that volunteers, in supplying unpaid labour to churches and other religious or not-for-profit organisations, are among other things involved in an economic transaction. To what degree is the Marxist view that the accumulation of capital depends on the exploitation of labour relevant in this context? This article considers some of the empirical evidence from recent UK surveys and reports which cover faith and volunteering and which highlight their limitations in exploring the relationships between the different forms of capital. It then draws on qualitative reflections on the author's recent role as manager of a community centre attached to a Christian church building in a city in the north of England. In delivering a 'diaconal' programme of social care and community service activities reaching homeless and elderly people, the centre relied heavily on volunteers from the local community beyond the committed faithful members of the local church. Volunteers ranged from those whose motivations were religious or largely altruistic to those with instrumental motives and those whose unpaid labour was to some extent coerced by statutory agencies. Not only does this stretch the definition of the term 'volunteering', but it also raises some ethical and theological issues for a church espousing Christian values of justice, truth and human dignity while seeking to operate in the secular space of the public sphere.

The Enchanting Dream of “Spiritual Capital”

Spiritual capital has gained prominence in the past decade as the social capital of faith based organizations (FBOs). In a previous issue of Implicit Religion, Chris Baker and Jonathan Miles-Watson, of the William Temple Foundation (WTF), presented an exhaustive review of the relevant literature on social capital and spiritual capital, and proposed a notion of spiritual capital that includes religious culture motivating social action (Baker and Miles-Watson 2010). This interpretation has transformed the original notion of spiritual capital into a normative concept that seeks to celebrate spirituality rather than understand it. This paper presents a critical reflection on the implications of such an approach and argues for the differentiation and analysis of religious phenomena.

Faith and Traditional Capitals

This discursive literature review was originally produced for the Leverhulme Trust in 2007 by the William Temple Foundation as a part of a research project to test the concept of religious capital (along with associated ideas of spiritual, faithful and religious social capital) with new empirical research. The research project aims also to explore emerging alternative paradigms to “capital” as a way of describing and evaluating the role and contribution of faiths to civil society. To that end, the article traces the historical development of the concept of social capital and its use by three influential thinkers in the field, namely Pierre Bourdieu, James Coleman and Robert Putnam. It then proceeds to map emerging
 developments in the construction of definitions of religious and spiritual capital (and including ideas of religious social and faithful capital). It concludes with an extended discussion concerning some of the public policy implications of this research field, including the emerging concept of secular spiritual capital and its contribution to discerning common core values within the public domain.

Tapping into a Different Cultural Tradition: Sir William Temple's Aesthetic Innovations

Studies of Sir William Temple usually associate him with the English Battle of the Books. Since his defense of the old against the new in European arts and sciences was known even in his day to be inadequate, his role in the literary history of England has so far been largely trivialized. Challenging this conventional reading, this essay strives to show that the innovation and significance of Temple's aesthetics was closely connected with his somewhat known—but hitherto insufficiently scrutinized—longstanding interest in the cultural tradition of the Far East.

South India: Ecumenism's One Solid Achievement? Reflections on the History of the Ecumenical Movement

AbstractThis article is a primer for understanding the history of the ecumenical movement by focusing first on one of its greatest institutional successes, the Church of South India in 1947, and then assessing the difficult relationship between ecumenism and missions. In the second half the article takes a broader view of ecumenical history, asking whether or not Christian ecumenism is still, in the words of Archbishop of Canterbury William Temple, “the great new fact of our era”. Focusing on various achievements and failings in the 20th century, the article asks throughout whether or not Christian ecumenism has already reached its height. The conclusion of the essay argues that in order to move forward in this time of transition, the World Council of Churches must take a careful look back at its successes, failures and very reasons for existence.

From "Disorientalism: Asiam Subversions, Irish Visions"

Previous articleNext article No AccessFrom "Disorientalism: Asiam Subversions, Irish Visions"Ciaran MurrayCiaran Murray Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Wordsworth Circle Volume 41, Number 2Spring 2010 Article DOIhttps://doi.org/10.1086/TWC24043599 Views: 5Total views on this site © 2010 by The University of Chicago. All rights reserved.PDF download Crossref reports no articles citing this article.

Geoffrey Fisher: Archbishop of Canterbury, 1945–1961 (review)

Reviewed by: Geoffrey Fisher: Archbishop of Canterbury, 1945–1961 Bernard Aspinwall Geoffrey Fisher: Archbishop of Canterbury, 1945–1961. By David Hein. [Princeton Theological Monograph Series.] (Eugene, OR: Pickwick Publications. 2007. Pp. xviii, 122. $17.00 paperback. ISBN 978-1-597-52824-5.) Geoffrey Fisher, archbishop of Canterbury, presided over the Anglican communion during a momentous transition in modern British culture and society: from deference, dependence, and duty to indifference, insecurity, and mass individualism. The end of empire was fast approaching as India and then African nations gained independence while the masses at home enjoyed the welfare state. Revolutions in higher education, health, and consumer spending gradually gathered pace. The end of National Service in 1960, emerging feminism, and comparative affluence further eroded the old order: money did not smell. The Anglican Church and all Western Christian churches faced a new intractable problem, wealthier leisured classes rather than poverty: it was a shock. David Hein’s fine book shows Fisher facing these shifts with headmasterly composure, if not creative flair. Like Cardinal Griffin, his Roman Catholic counterpart, he remained in his safe haven: both were benign authoritarians. Fisher’s businesslike administration proved far more valuable in the long term than popular headlines. Hein shows Fisher as a traditional, gentlemanly vicar, comfortable in the small village of his youth and dotage. An unimpressive public speaker, perhaps surprisingly for a public school headmaster, he proved more a rigid upholder of the Law of God than the spirit of the Gospel. In balancing competing wings of the Anglican Church, he was suspicious of intellectuals and uncomfortable in a Britain “that never had it so good.” After evading the morality of using A-bombs against Japan, he became a cold war realist in accepting nuclear weapons. To him, adultery was always a sin, and so he [End Page 170] opposed Princess Margaret’s possible marriage to an innocent divorced man. Similarly, he found Premium Bonds unacceptable gambling. He refused to countenance the representation of the Church of Scotland in the House of Lords and enjoyed his Masonic membership. By establishing the Church Commissioners within the Anglican Church he was able to improve clerical stipends. Stability and order were his key ideas. A disappointment as successor to the short-lived William Temple, Fisher proved a safe pair of hands. Less intellectual than Bishop Barnes, J. A. T. Robinson, and their ilk, he felt their academic concerns unhelpful in the public arena. Although he steadied the ship with his much criticized and protracted work on canon law, he reached out to the World Council of Churches and appreciated the emerging world in visits to Africa, where he laid the groundwork for the postcolonial church, to North America, and to Australia. The televised Coronation of Queen Elizabeth in 1953 brought both royal splendor and Anglican liturgy to a wider public in a bland postwar world. His visit to Pope John XXIII paved the way for ecumenical advances. Like the less than charismatic Labour premier Clement (Richard) Attlee, founder of the welfare state, he proved an effective bridge to the modern world. Within shorter confines than Edward Carpenter’s 820-page biography (1991), Hein gives us an excellent, balanced overview. Bernard Aspinwall University of Glasgow Copyright © 2009 The Catholic University of America Press

Swift's First Poem: “Ode to the Honourable Sir William Temple”

Stephen Karian argues that Swift's Ode to Temple, currently dated to 1692 or 1693, should be dated to 1690, which would make it Swift's earliest known piece of writing. The article demonstrates the correct dating from external evidence and analyzes Swift's later poem occasioned by Temple's illness and recovery. The two Temple poems bracket Swift's early career as a poet.

Connecting the Covenants: Judaism and the Search for Christian Identity in Eighteenth-Century England by David B. Ruderman

93 Church were as strenuously enforced by the conservative end of the spectrum as they were loosened at the other end. She is on more solid ground with her understanding of Anglicanism; having digested the solid work of Gerald R. Cragg, Gordon Rupp, John Spurr, and others, she is fully aware of the importance of the Church in English life during the century her study covers, and astute in noting that Anglican debates on subjects ranging from innate ideas to Raphael’s religion cannot be separated by ‘‘high’’ and ‘‘low’’ church attitudes . Raphael’s cartoon, ‘‘Christ’s Charge to St. Peter,’’ for example, would be problematic for the entire spectrum of Protestantism, and all could unite in accepting Richard Blackmore’s wonderfully evasive couplet ‘‘resolving’’ the issue : ‘‘But do not ask what Raphael’s notions were, / His judgement might, his pencil cannot err.’’ In her next chapter, Ms. Haynes turns to English collectors of Italian art and their various justifying arguments. Her sources are Charles Lamotte’s An Essay upon Poetry and Painting (1730), and Horace Walpole’s comments on his father ’s collection (1747), and her conclusion is rather obvious: paintings were to be judged on artistic merit rather than theological content; and those who could afford to purchase such paintings could be trusted not to view them with the impious superstitiousness of Roman Catholics. Her penultimate chapter is more interesting, a brief but useful survey of the ornamentation of Anglican churches and chapels during this period. Again, the Church itself was not split on the issue but simply of two minds. While recognizing the dangers of iconography , its slippery path to ‘‘sensuous contemplation, superstitions and idolatry ,’’ the Church nonetheless made sufficient room for ornamentation; one is reminded, surely, of Martin in Tale of a Tub, who carefully removes some but not all of the ornaments from his coat. The subject produced intense debates and pamphlet wars in individual churches , but one suspects these were local struggles for parish power. Ms. Haynes provides a generous offering of black and white glossy plates, and a bibliography of thirty-eight pages, many cited in rather ponderous notes that suggest an undigested doctoral dissertation . The writing is in need of polish; a thorough proofing would have caught typos: ‘‘nother’’ should read ‘‘another,’’ ‘‘that that’’ should read ‘‘that,’’ and ‘‘appeinterestar’’ should read ‘‘appear,’’ and perhaps the several errors in the quotation from Pope’s Essay on Criticism (‘‘barborous’’ should read ‘‘barbarous,’’ ‘‘begin’’ should read ‘‘began). Far more damaging, however, are the too numerous royal signposts of progress; in one paragraph alone: ‘‘as we shall see,’’ ‘‘as we have seen,’’ ‘‘as we saw,’’ and ‘‘we have explored.’’ And finally, after years of gnashing teeth over the journalistic misuse (CNN’s Wolf Blitzer being a prime culprit) of ‘‘begs the question’’ (as meaning, ‘‘I really , really want to ask this question’’), the solecism has infiltrated scholarship as well; perhaps it is time to throw in the towel on ‘‘begging the question— as on ‘‘judgment,’’ which almost consistently Ms. Haynes spells ‘‘judgement,’’ even when quoting those who spelled it ‘‘judgment.’’ Melvyn New University of Florida DAVID B. RUDERMAN. Connecting the Covenants: Judaism and the Search for Christian Identity in Eighteenth-Centu- 94 ry England. Philadelphia: Pennsylvania, 2007. Pp. 1–141. $55. One value of Mr. Ruderman’s project is suggested by this observation: ‘‘Written as a response to William Temple’s Essay on Ancient and Modern Learning, Wotton’s book evoked numerous responses, pro and con, and was even satirized by Jonathan Swift . . .’’ (emphasis added). Connecting the Covenants is a fascinating account of a scholarly tradition that most of us have encountered only in satires or in passing mentions of the challenges to Christianity that accelerated the slide toward secularism in the eighteenth century . William Wotton, along with William Whiston and Anthony Collins, are shown to be intensely serious scholars pursuing lines of inquiry designed either to fortify Christianity as historical criticism exposed fault lines, or, in the case of Collins, to indicate precisely where they occurred. Equally valuable is Mr. Ruderman’s conclusion, amply justified in his study: ‘‘Many of the most significant cultural wars of this period are to be located in the religious...

Politics as the Church's Business: William Temple's Christianity and Social Order Revisited

ABSTRACTChristianity and Social Order was a creature of its time and, although influential over several decades, is challenged by today's plurality and globalization. Nevertheless, the ascendancy of Radical and Neo-Orthodoxy repeats imbalances of the Christendom Group which Temple was concerned to counter. Temple's greatest weakness for today is his failure to appreciate the trend towards profound social plurality, and its challenge to his strong idea of nationhood. However, today's global economy suggests that plurality must be held in tension with other aspects of the dominant market model. Temple's work reinforces important critiques of market economics, including scepticism about the alleged impossibility of moral agreement. This in turn suggests that total abandonment of Temple's Middle Axiom approach may be premature. A better-developed theology of correctives would reflect classic Christian vocabulary, cohere with Temple's approach, and offer a route toward the revitalization of the Anglican tradition of public theology.

Sir William Temple, William III and the Exclusion Crisis (1678–1681)

When the English House of Commons on 21 May 1679 decided to exclude James, Duke of York, from the succession to the throne, William III became very alarmed, as the unity between Charles II and Parliament, which the Prince had been hoping for, had definitely gone. According to William III this unity between the King and the political nation was necessary in order to pursue an anti-French foreign policy. Harmony between King and Parliament was also stressed by Sir William Temple, who after his return from Nijmegen had tried to bridge the gap between Charles and the political élite by suggesting the formation of a new Privy Council of thirty members consisting equally of Court and Country members. However, Temple's plan failed and to their great dismay Temple and William III had to face the fact that the House of Commons was continuing its attack on the Duke of York William III therefore thought that Charles should agree to the wishes of Parliament and the Prince used the Dutch States General to ask for the exclusion of James, Duke of York Although Temple did not openly express his support for Exclusion, Charles II regarded him as an Exclusionist, especially since he was, quite rightly, regarded as a political ally of William III and shared the stallholder's ideas on the way English internal and external politics should be conducted

An Audience of One: Dorothy Osborne's Letters to Sir William Temple, 1652-1654 (review)

Reviewed by: An Audience of One: Dorothy Osborne’s Letters to Sir William Temple, 1652–1654 Louise Barnett (bio) Carrie Hintz. An Audience of One: Dorothy Osborne’s Letters to Sir William Temple, 1652–1654 University of Toronto Press. ix, 204. $60.00 A recuperative approach to the correspondence of Dorothy Osborne to Sir William Temple has long been needed, both to counteract the retroactive application of modern standards to her attitude towards publication and to read her letters as the compelling achievement that they are. This valuable effort has now been undertaken – and signally accomplished – by Carrie Hintz. In examining this trove of letters, so rich in social history as well as personal psychology, Hintz is unfailingly sensible. Some scholars have wished to supplement the scanty facts of Osborne's life after marriage with speculation and fiction. Hintz prefers to focus on what we actually have: seventy-seven letters from a significant two-year period in the Osborne-Temple courtship. [End Page 414] As Hintz's title emphasizes, Osborne's letters were truly private communications, intended for 'an audience of one,' the man she loved. Their courtship faced serious difficulties – first and foremost, each family's desire to marry its offspring to a bigger fortune. As a mid-seventeenth-century gentlewoman, one who did not wish to rebel against her family, Osborne was constrained from playing an active part in her own destiny; she could only react and attempt to shape her future subtly and indirectly. The letters that have been preserved record her diverse efforts to sustain her relationship with Temple through this prolonged time of adversity. Hintz quotes amply to illustrate Osborne's epistolary strategies, and she also engages a wide range of criticism from Virginia Woolf's impressionistic admiration to the analytic observations of numerous academic critics. The external trials that Osborne endured in the form of other suitors and her brother's possessiveness constitute one ongoing subject of her epistolary dialogue with Temple; another, one that especially interests Hintz, is Osborne's attempts to influence her future husband to live up to an ideal conception of the role in a world where husbands had absolute power over wives and 'misogynistic visions of marriage' abounded. At the same time, Hintz observes, Osborne's letters were designed to construct herself as an appealing personality, a fitting spouse for an enlightened husband. Her project was to create a couple out of two individuals. Hintz writes memorably, 'The solitary beauty in which Osborne found herself needed to be transformed into a shared garden, and the letters allowed the space for that imaginative transformation.' Hintz examines the letters under a number of illuminating rubrics that reveal Osborne's concerns and her means of addressing them. 'Triangularity' is her term for the presence of third parties whom the lovers had need of as go-betweens: Osborne's companion Jane Wright, for example, was 'both a blessing and a curse,' a helpful facilitator for the couple who was also resented by Osborne for her freedom to act independently towards Temple – as Osborne herself could not. Hintz concludes that Osborne employed the triangularity brought about by the presence of other people such as Wright to energize the courtship, turning 'a formerly disempowering situation' to her advantage. Elsewhere, Hintz identifies Osborne's constant effort to overcome an unpalatable situation and use it to increase her lover's commitment as 'the lasting legacy of the letters.' As the world knows, there was, finally, a happy ending to the long and frustrating courtship: Osborne became, in Jonathan Swift's words, 'the best companion for the best of men.' Louise Barnett Louise Barnett, Department of English, Rutgers University Copyright © 2007 University of Toronto Press Incorporated

Reviews: Historians, Reflections on the Marxist Theory of History, Political Culture in Later Medieval England, Writing under Tyranny: English Literature and the Henrician Reformation., the Subject of Elizabeth: Authority, Gender, and Representation, ‘No historie So meete’: Gentry Culture and the Development of Local History in Elizabethan and Early Stuart England., the Spanish Match. Prince Charles's Journey to Madrid, 1623, the

Reviews: Historians, Reflections on the Marxist Theory of History, Political Culture in Later Medieval England, Writing under Tyranny: English Literature and the Henrician Reformation., the Subject of Elizabeth: Authority, Gender, and Representation, ‘No historie So meete’: Gentry Culture and the Development of Local History in Elizabethan and Early Stuart England., the Spanish Match. Prince Charles's Journey to Madrid, 1623, the

William Temple: Christianity and the Life of Fellowship

William Temple is best known for his contribution to the forging of a social consensus that resulted in the foundation of the post-war British welfare state following his untimely death in 1944 after only two years as Archbishop of Canterbury. Widely regarded as the most theologically gifted holder of that office since Anselm, his pioneering contribution to the elucidation of a methodology for Christian social ethics which emphasized the role of ‘Principles’ that should inform Christian social action and reflection reinvigorated the Church of his generation in the task of bringing to bear the Christian message on social problems. What is less well appreciated is how he was not only the spokesperson for the most advanced Christian witness in the inter-war years, but that he also provided a basis for Christian ethics that brought together the strengths of the Anglican incarnational theology stemming from F. D. Maurice with the British tradition of philosophical social idealism. Often moving from the circumference to the centre, he sought to relate philosophical questions and insights to the richness of the revelation of God in the person of Jesus Christ. He was as at home in this task as he was in leading a mission on a Blackpool beach and the British public loved him for it. He was, as Winston Churchill said at the time of his elevation to Canterbury, "the half-crown article in a penny bazaar."

Tawney and Temple's Legacy to New Labour: Values for a Moral Society

Christian Socialism rose to prominence in the 1990s, particularly through the leadership of the Labour Party by John Smith and Tony Blair. Both recognized publicly that their Christian faith had influenced their political ideas and both claimed an indebtedness to the English ethical socialist tradition that had developed in the early part of the twentieth century. R. H. Tawney and William Temple were two major exponents of English ethical socialism. Through their writings, and their relationships with significant political, church and academic figures, they developed a very particular critique of English society. They sought to make society more moral by promoting fellowship, freedom, service and equality. Underlying their work was the highly significant concept of acquisitiveness. This involved the rejection of the functionless ownership of wealth, and proposed that each citizen should be rewarded according to the purposeful function or service that they offered to the community as a whole. In the present day, this concept is largely neglected and requires re-evaluation. Developing a contemporary response to their ideas offers an alternative to many assumptions of the free market system and provides a framework for active citizenship.

A Ciceronian sunburn: a Tudor dialogue on humanistic rhetoric and civic poetics

The poetry of Spenser, Sidney, and their contemporaries viewed as rhetorical discourse. A Ciceronian Sunburn reconsiders complexion of Tudor poetics by demonstrating ways in which poets and pedagogues appropriated rhetorical brilliance of Cicero to inform their approaches to learning. By recasting poetic texts of Edmund Spenser and Sir Philip Sidney as works that participated in sixteenth-century debates on learning, E. Armstrong challenges conventional views of Tudor poetics. He argues that poetry of Spenser, Sidney, and others of period reflects a more fully developed understanding of Ciceronian rhetoric than is found in lectures, pedagogical handbooks, and treatises of early modern scholars to which historians of humanistic rhetoric most frequently turn. Reclaiming poetics as a substantive force for rhetorical tradition, Armstrong finds that poetry of period confirms Cicero's dictum that the poet is nearest kinsman to orator. By showing how poets' work contributed to and was appropriated by those immersed in Tudor controversies on learning, Armstrong brings to fore an argument that prizes practical, ethically directed, and civic-minded over moral and philosophical detachment for which poets traditionally are revered. Armstrong offers a study that operates on three interrelated levels. He analyzes writings of a circle of Tudor poets and scholars, all known to one other and in a sense conversing - Lodowick Bryskett, Spenser (and his glossarist E.K.), Abraham Fraunce, William Temple, and Sidney. On another level Armstrong broadens context for conversation by locating it within divergent visions of learning and rhetoric advanced by Erasmus and Peter Ramus. On a third level Armstrong grounds these early modern disputes, both historically and intellectually, in topics discovered in Cicero's De oratore and De officiis.