1900
1901 "the Englishman going through the world with rifle in one hand and Bible in the oth
1902
1903
1904
1905
1906 Oxford Movement inspired english hymnal
1907
1908 Lambreth conference, anglican culture, missions, healing, spirtualism, diviorice and the like
1909
1910
1911
1912
1913
1914 Britian declares war
1915 publication of muscular xianity
1916
1917
1918
1919
1920 eliot converts rejection of spirtualism and the like lambreth
1921
1922
1923
1924
1925
1926
1927 1919 prayer book rejected by parliment as paptist, due to the influence of william joynson, tory and strict authoritan
1928
1929
1930 segreation and war rejected, induced abortion heavily discouraged, birth control in limited circumstances lambreth
1931
1932
1933
1934
1935
1936
1937
1938
1939 Bishop of Chicster, George Bell, writes the Function of the Church in Wartime, an arguement in favour of being part of wwii--also lambreth meeting wiht the ministry of infomration I realise that the Christian Church cannot be used as an organ of propaganda. It is in its essential nature ecumenical and supranational. But I trust that as individuals you will be ready and anxious to help us'
1940
1941
1942
1943
1944 Li Om Ti, first woman priest ordained as a result of the second world war
1945
1946
1947
1948 rejection of any female ordeination after li om ti,
1949
1950

Martin Kavka has an unhealthy need to laugh at the macabre, e.g. a student's comment on hearing a TV news report about Fr. Lawrence Murphy: "I only heard the end of the report. The newscaster was saying that the priest had molested all these deaf boys, and I just thought to myself, 'That's the weirdest fixation...'"

Big Star, Night Time

the vatican office that supervises sexual abuse claims that they are vastly under staffed. the scandal gets closer to benedict who was contacted and refused to disclose/defrock a serial pedophile working in wisconsin. and the boy scouts maintained similar secret files:"testimony from a bishop for the Church of Jesus Christ of Latter-day Saints responsible for a Scout troop of church members suggested the Scouts never provided training about spotting abuse or preventing it."

laurel and hardy--i was talking to dave about stuff and things, and he totally passed the Keaton test, then we moved on and he loved laurel and hardy and harold lloyd, and chaplin a little less. I like H&L more then Keaton, because I like the idea of two people who love each other so much that all of the disasters seem charming, and dave likes keaton for their unflappiblity. both work.

white board unicorns

80s xian kids kitsch--this time about not fucking around on yr spouse.

a href="http://pinktentacle.com/2010/03/photos-expo-70/">film and video from OSaka 70s expo.

there is neo-baroque homoerotica and then there are these murals in a coffee shop in veina, which look like tiepelo and robert altilla luckas's mind melded subconcious in the middle of a fisting session.

french vernacular signage

the nyrb follows the money vis a vis oppostion to health care.

From Untitled Album

dolphins by judith leiber

i find the politics of jeff sheng's don't ask don't tell photos a little naive, all things considered but the formal concerns, how he assumes the unique humanity of the sitter thru material signifers while darkening and shadowing easily recognizable faces and bodies is almost inegenious.

this was amusing pisstake of secualr educators trying to evangelize kids.

butler on obama, the mid east, war and torture


God ZZ TOP, how come I was never told about them before.

sweet little illustrations by Nikki McClure.

using rushdie's archive at emory university as an example, digital has a much shorter shelf life then almost any paper


trailer for the big c, which looks really funny--has one great line: "are you ready to order" "i'm just having deserts and liqour"

This summary is not available. Please click here to view the post.

Derrida's essay is undertaken partly in response
to an ongoing and aggressive effort on the part of contemporary theolo-
gians to save theology not from but, rather, for deconstruction..(261)


work within positive
ideology" and indeed "prior"to it (Hart 1989: 104). While Derridean de-
construction is in itself not declared to be a negative theology, (some of) its
practices are seen as consistent with negative theology: "as a strategy, as a
way that negative theologians have found to hold the claims of cataphatic
[positive] theology at bay" (Caputo 1989: 24); as a "breach"that "drives
to its limit" the hermeneutical experience but finally rejoins hermeneutics
toward the "unity of the two senses of 'God"' (Klemm 1992: 20, 22).(263)


work within positive
ideology" and indeed "prior"to it (Hart 1989: 104). While Derridean de-
construction is in itself not declared to be a negative theology, (some of) its
practices are seen as consistent with negative theology: "as a strategy, as a
way that negative theologians have found to hold the claims of cataphatic
[positive] theology at bay" (Caputo 1989: 24); as a "breach"that "drives
to its limit" the hermeneutical experience but finally rejoins hermeneutics
toward the "unity of the two senses of 'God"' (Klemm 1992: 20, 22).(265)

De Tours le babel, 85

Derrida places such originary, divine, linguistic disruption in the terms
that Walter Benjamin set in speaking through the figure of translation:


n givinghis name,God also appealedto translation, onlybecausebetween
not
the tonguesthat had suddenlybecome multipleand confused,but first of his
name, the name he had proclaimed,given, and which shouldbe translated
of
as confusionto be understood, that it is difficult
hence to let it be understood
to translateand so to understand he pleadsfor a translator.... The law
...
does not commandwithoutdemandingto be read, deciphered,translated. It
demandstransference.... Evenin God, and it is necessary followrigorously
to
the consequence: hisname. (184,emphasis original)
in in


The divine name, ruptured rather than unitary, inaugurates linguistic mul-
tiplicity, mediation, and the injunction to (and not to) translate. Its appeal
to translation, founded in its inner interruption, is both a "giving his name"
and a withholding of it. This in turn founds language as the multiplicity of
tongues, marking a difference not to be elided, or suppressed, in the name
of unity but rather to be linguistically negotiated. (271)

he ultimate object of Dionysian devotion cannot tolerate the intrusion
of language, with its succession of elements and the "reciprocalexteriority
of their diverse parts." Its totality and simultaneity are finally opposed to
language, and especially to writing, which it can tolerate only as a means
"for the necessity of the senses" and beyond which the spirit must ascend
(275)

An "Other" Negative Theology: On Derrida's "How to Avoid Speaking: Denials"
Author(s): Shira Wolosky Poetics Today, Vol. 19, No. 2, Hellenism and Hebraism Reconsidered: The Poetics of
Cultural Influence and Exchange II (Summer, 1998), pp. 261-280

In recent decades, however, the Church in your country has had to confront new and serious challenges to the faith arising from the rapid transformation and secularization of Irish society. Fast-paced social change has occurred, often adversely affecting people’s traditional adherence to Catholic teaching and values. All too often, the sacramental and devotional practices that sustain faith and enable it to grow, such as frequent confession, daily prayer and annual retreats, were neglected. Significant too was the tendency during this period, also on the part of priests and religious, to adopt ways of thinking and assessing secular realities without sufficient reference to the Gospel. The programme of renewal proposed by the Second Vatican Council was sometimes misinterpreted and indeed, in the light of the profound social changes that were taking place, it was far from easy to know how best to implement it. In particular, there was a well-intentioned but misguided tendency to avoid penal approaches to canonically irregular situations. It is in this overall context that we must try to understand the disturbing problem of child sexual abuse, which has contributed in no small measure to the weakening of faith and the loss of respect for the Church and her teachings.

Only by examining carefully the many elements that gave rise to the present crisis can a clear-sighted diagnosis of its causes be undertaken and effective remedies be found. Certainly, among the contributing factors we can include: inadequate procedures for determining the suitability of candidates for the priesthood and the religious life; insufficient human, moral, intellectual and spiritual formation in seminaries and novitiates; a tendency in society to favour the clergy and other authority figures; and a misplaced concern for the reputation of the Church and the avoidance of scandal, resulting in failure to apply existing canonical penalties and to safeguard the dignity of every person. Urgent action is needed to address these factors, which have had such tragic consequences in the lives of victims and their families, and have obscured the light of the Gospel to a degree that not even centuries of persecution succeeded in doing.

From the Pope's Pastoral Letter to Ireland.

except priests have been fucking kids in irish orphanages from the 19th century onward

...every predictive language is inadequate to the essential, in truth to the hyper essentability, the being, being of God--consquently, only a negative (apaphaetic) attrucion can be used to approach Giod, and to prepare us for a silent intution of God... (73)

the family resemblence of negative theology, in every discourse, that seems to return in a regular and insistent manner to the rhetoric of negative determation, edneslley multiplying the defenses and the aphophatic warnings: this which is called X (for example: text, writing, the trace, ifferance, the hymen, the supplement, the haramachon, the paragon)... (75)

God's name would then be the hyperbolif effecty of that neativa--or all negativa, that is consistent in its discourse. God's name would suit everytthing that may be breached, approached or designatied, expect in an indrect or negative manner.. (76)

how to avoid speaking, from derrida and negativa,

World Religions, Assignment 3











































The Jews and the Christans, those complicated and difficult connections, marked with violence distrust, anger, and rancour—from one side more then another. The Jews has done the best to evade and ignore Christans—they become angry at the usurping of the narratives. I am not sure there is anything pastoral that can be done, and so this assignment is the most difficult. I think of a set of 20th century Jews who have worked through Christian themes, who have attempted to find what it means to be jewish, in this world of Christianity, especially post-shoah. Shoah—which becomes the logical end of 2000 years of blaming the death of Christ, the systematic pograms, genocides, geographic unsettling and the like .
The list of jewish mystics who were desperate to reconcile the faith with the history of death is legendary—Edith Stein, Simone Weil, Paul Celan's ideas in the long poem Temebrae of being “Clawed into Memory”, even Arendt, or late Derrida and his Acts of Religion. But even before the war, there is a paragraph by Walter Benjamin, that centers on how to work christan and jew togther, what essentially makes us differedent, and how that difference perhaps cannot be bridged. Before I qoute that paragraph, some context.
This was the last thing that Benjamin wrote—the great writer of taxonomies, of clean and precise books that used the machinery of late capitalism against itself; Benjamin was not a man prone to mysticism. He was a writer whose greatest ideas and greatest works were about the small, the local, and the quotidian. His last document, mailed to Hannah Arendt before he tried to escape from Vichy France. This scattered, difficult and ephemeral document is the best attempt to refuse history and historicism—his claims are initially about history as a philosophical system, but at risk for dying because of this pervision of history, and once again as a jew, being the victim of historical thinking—no matter how flawed
He died on the border of Spain and France, he died as a sucide on the conscrated ground of a catholic church, and he killed himself when he thought that he could not cross temperoal boundries—he crossed an eternal boundry when the boundries of real estate seemed to slip away from him. In this context—is to read the last paragraphs of his problems with history, with the long standing scnadal of history: “We know that the jews were prohibited from inverstigating the future. The Torah and prayers instruct them in remebrance, however. This stripped the future of its magic, to which all those succum who turn to the soothsayers for enlightnment. This does not imply, however, that for the Jews, the future was turned into homogenus, empty time. For every second of time was the strait gate through which the messiah might enter...”
WE can rewrite that paragraph about Christianity: “We know that the Christians are obligated to investigate the future. The gospels and prophets instruct them in waiting. However, this stripped the past of it's power, to which all those who turn to the priests and bishops for englightenjment. This does not imply, howerver, that for the Christians, the past was turned into homogenous, empty time. For every second of time was the twisted path for which the messiah once entered, and who might enter again”
That the messiah died, and that he rose again, for those who are chrstians, means that at one ppoint time ended and was started again All of language, all of time, all of the universe through the act of an unknowable god, was centered into this one man—or someone who was not only a man, but a god and a man, and a spirit, and something wholly human and wholly divine In this context, we are not waiting for the miracle to come, the miracles have already happened.
If the messiah has come, we are not waiting for him to come again, as much as for everything to end. Time ended once, and time will end again, and the ending of time—the propuslive narrative ending that we are waiting for, is the end of history itself. If our past can only exist as a way to kill and elimanate time, if our reaiding and writing are about the narratives of completion, if we refuse to think of anything but narrative—a pure, shiny, sexless narrative—a narrative that has exists forever in its unackonlwedged paradoxes, if all of that is true; then how do we live in the world.
Historically, we were convinced that Christ was killed by the Jews. That the Jews hated him, that the narratives and the langauge about the Jews were filled with absences. They refused our messiah, they killed our messiah, they refused their heritage, they refused our messiah, they refused his resueraction, they refused his miracles. They refused the lessons of the pentacost, they refused to be christians, they refused everything but our time and our history. They refused our understanding of history—and in this refusal we refused them.
Benjamin's suspicions, in this final essay, is a suspicion of refusal. It pushes against the christian narrative of constant progress, of the history, of the waiting, and the seeking—in this pushing against, it is the birth pang of a new way of doing history. This essay allowed us to understand the important of silence, of voids, and of lacunae. In it we can understand what it means when Simone Weil talked about all sins being voids or God shaped holes—and having that hole not be a tumour or a wound, or a piercing, or any mirroring of Christ's wounds, of Christ's incorporations, but something smaller, and quest, and forever present.
We can see it in how Celan kept trying to make language, on the dead bodies of Auschwitz. For Celan, language was not the incorporation of flesh, but what we did despite everything. Drinking the black milk again and agian—without disuptuion, he does not allow for the disruptions, the interuptions that foreground Christianity's historical process. The milk stains those who drink it, and we drink it not out of obligaiton or calling but because we have no other reason to do so. The rejection of the tearing of the curtain wall—and how that is a tearing of the narrative of history itself, echos Bemjamin and gives birth to Derrida, who not only writees
We can see it in Derrida where he keeps wrestling with speaking of the unspeakable, of talking to those who are eternally silent. But who thinks of the centrality of the metaphor is one of violence—and in this capacity, the disruption, the history, the body, and the sepration between what once was and what will be moves around these axises.
The narrative of language and the jews then is the central question of the ecumenical efforts of Christans and Jews—and it is not a quistion of language and bodies, but of language and how that shapes and controls history itself.

I would give up every rock and roll lyric ever written for these two lines of thirteen: "why dont you tell yr dad to get off yr back/why don't you tell him what we said about painted black" except it wouldn't have worked because it required us to feel the stones, profoundly, like a baptist feels the bible.

Chilton for me, from the boxtops onward, about the history of rock and roll--not in a clever, intertextuality, or a postmodernism, or studio tricks, but in the gut, in the immersive and beautiful idea that popular music had become a lingua franca. the language that we use to fall in love, and to grieve, and to be born, and to eventually die--he had the desire to fuck that is essential to rock, he never wasn't the one eyed cat peeking in the seafood store, but also had all of these emotions that seemed so complicated, and adult.

Chilton aside from reminding me of a brace of 70s singer-songwriters who did the same thing also reminds me of a bunch of country guys. People like Townes Van Zandt Nick Lowe or Warren Zevon or Willie Nelson or Loudon Wainwright...but he was unique, maybe because of his earnestness, or maybe because he knew Memphis so well.

Willie might be the odd man out there--but listen to some of the songs on the Atlantic sessions. Willie knew how to write, and the first thing that I went to yesterday, after hearing Chilton died, was Sad Songs and Waltzes, because it is such a clever song, and a heart breaking song, and a song that knows how geography can break yr heart as efficiently and as ruthlessly as any lover. It's a Chilton song.

I heard LCD Soundsystem's New York I Love You after that, and the same reason, the same feeling...it means something that someone can work as a bridge b/w those two seemingly disparate but not very seperate feelings.

This might be the best song about the melancholy of adolescent desire ever written, regardless of everything else he ever wrote, the line: why dont you tell yr dad to get off yr back, why don't you tell him what we said about painted black, gets him into rock and roll heaven. i'll miss you mr chilton.

From Untitled Album

Tilda as Bowie


the republican attempts to dismantle any social safety net at all, continues apace.

Ryszard Kapuncinski not only printed the legend, he worked at fabricating the legend from whole cloth.

lynn coadys rules for writers are v. v. funny.

From Untitled Album

I am unsure of how I feel about McQueens new collection--it is beautiful, dramatic, and the historical signifers are top notch, and it does continue his difficult and ever present arguing wiht english aesthetics and history. But it feels a little too pretty, a little too perfect, and perhaps for the first time of his life, the costume has over taken the clothes

From Untitled Album

This coat is much better. .

Brad Colbrow writes a comic about the failures of DRW.

hella big as a possible actual, really scientific measurement

hard core evangelicals provide a colour coded google map for all of the Sexually Oriented Business, Occult Witchcraft Idol Worship
and Compromised Church's w/i the city limits.



though this mary hartman song is a parody of the earnest, outlaw, singer/songwriter country that was done about the time it was created--it also functions as a pretty great example of the genre itself.

some poor gay man should tell rush limbaugh the defintion of piss elegant, because his town house pretty much works as the uber example.

From Untitled Album

the new 918 spyder is v. v. pretty.

jp williams apartment is pretty much the grown up aesthetic htat i have always wanted.

more gay sex scandals at the vatican

Terry Haggerty's paintings are like if you painted some of Bridget Riley's black and white 60s geometric abstractions in lemon yellow, cardium, and blues in classic crest hues, but then shaped the canvas, and added elements that folded over, or pulsed in the middle, or mirrored them, but in a skewed way. exacting, brilliant, and ritiously sensual work. (made this year and last)

70s photos of spoke architechts in LA--for all yr retro-futrist needs.

you should buy me this and these And these

the bishop of ireland actually asked parishioners to pay their tax bills due to the child molestation scandals---that requires more chutzpah then i thot possible.

new device might help limbs be controlled by thoughts alone.

iceland might defualt on their loans.


femminist take down of those awful misogynst dodge charger ads.

ken price, the ceramic artist, whose work is noted for radically new shapes, bizarre colours, and strange patterns--and who is one of the most formally important sculptors of the second half of the 20th century, who incorpates abstraction, pop, and desire, into ways that would make Caroll Burnham blush, and whos e work is always small, who denies the epic, for the table sized, the hard for the soft, who knows the history of cermaics, and who knows the history of sculpture, and pushes them together in an orgy of smashed signfers, and who is never ever in the books, is finally maybe sort of kind of getting some respect. (i think that he was not up to this point mostly b/c of his choice of materials, and that he is both sexy and funny). Link goes to a nyt review of this matthew marks show.

this is the lonliest wolverine you have ever seen.


Johnathon Richman Dancing in a LEsbian Bar.

Satan is in the Vatican according to Romes cheif exocrcist. and speaking of the devil in the vatican RAtzinger had full knowledge of some sexual abuse when he was Bishop of BAvaria. i fucking love this coat


the 10 craziest things that Nixon ever said

an LDS writer schools Beck on the whole Social Justice means communism madness.

From Untitled Album

Pae White, from the seires Smoke Matters, large tapestries. (i have been thinking lately of several tapestries that Motherwell did in the early 70s, where the idea of gestural, human based abstraction was remade as much larger red and white wall hangings with the thickness of broadloom carpet---there is something to note in the temporality and ephemerability of performative gesture as something so time intensive, much more time intensive then other means of production--it also reminds me of the rot that underpins sometimes literally, sometimes symbolically, the memento mori dutch paintings. (and in the case of Motherwell, with the red on white, it actually looks like a crime scene)


bootleg concert of PJ HArvey neko case lour reed in 76 bowie and iggy pop on their first world tour and dozens of others.

socialised medicine might lower the abortion rate



Wayne Country, If You Don't Want Me to Fuck You, Fuck Off, 1978.

terry richardson might be a bit rapey.

candide and the problem of evil.

we know that the jews were prohibited from inverstigating the future. The Torah and prayers instruct them in remebrance, however. This stripped the future of its magic, to which all those succum who turn to the soothsayers for enlightnment. This does not imply, however, that for the Jews, the future was turned into homogenus, empty time. For every second of time was the strait gate through which the messiah might enter...

benhamin, from these on the philosophy of history.

IN
Robarts
Stacks
N6512.5 .P53 E38 2009X

The book of dead philosophers /
Simon Critchley.
London : Granta, 2008.
Book
IN
Trinity College (John W Graham)
Stacks
BD444 .C75 2008

1850 conference of australasian bishops, restoration of t he english heriachhy
1851
1852
1853 Long v. The Bishop of Cape Town, that "the Church of England, in places where there is no church established by law, is in the same situation with any other religious body.", Liberation Society to disestablish the church from the state.
1854 Publication of Abbeokuta, or Sunrise within the Tropics: An Outline of the Origin and Progress of the Yoruba Mission
by Sarah Tucker
1855
1856
1857 Regina vs Eton College about choosing successors to the church of england in christ church, was impt in splitting church and state
1858
1859 publication of origin of speices
1860 Essays and Reviews, by 7 liberal anglican theologians respond tos a variety of concerns, including the rise of german critics and darwin
1861 female decaneses
1862
1863
1864 Publication Among the Menabe; Or, Thirteen Months on the West Coast of Madagascar
by George Herbert Smith, Samuel Crowther first African bishop
1865
1866
1867 First Lambreth Conference
1868 Published by The Captive Missionary by Henry Aaron Stern Ethopia
1869 Chuexh of Ireland disestablished
1870 William Reed Huntingon, Episcoplian preacher, writes an essay that posits a rubric that connects the anglican and catholic communion--it consists of four tennants: 1. The Holy Scriptures, as containing all things necessary to salvation;
2. The Creeds (specifically, the Apostles' and Nicene Creeds), as the sufficient statement of Christian faith;
3. The dominical sacraments of Baptism and Holy Communion;
4. The historic episcopate, locally adapted.[1]

1871
1872
1873
1874 english qualifying exams for theology in anglo universities
1875
1876
1877
1878 restoration of the scottish heriachy catholic, by leo
1879
1880
1881 John Draper's The History of the Conflict b/w Christianity and Science
1882
1883
1884
1885
1886
1887
1888
1889 James Van Devoen, from the Natoash movement, defends high church parphenlia in episcopal practice
1890 Christian Student Movement founded
1891
1892 Revision of the Book of Common Prayer
1893
1894
1895
1896 Leo XVIII declares the anglican church "abousltely null and void"
1897
1898
1899
1900

Trinity College (John W Graham)
Stacks
BT75.2 .H49

Trinity College (John W Graham)
Stacks
BX5005 .N6 1992 TRIN

Trinity College (John W Graham)
Stacks
BR124 .H49 1999 TRIN


Robarts
Stacks
BT83.55 .T38 2001b

On Order and Hierarchy some notes on their interrelation with regards to Protestant and Confucian thinkers.

Anthony Easton

World Religions

K'ung-fu-tzu speaks of guiding principals of the world, and some of these guiding principals are constructed as relationships—these relationships centre around a Mandarin term, Li, which can be translated variously as etiquette, or rituals, or rites, or courtly workings that result in propriety, or in Thomas Selover’s definition in the Routledege Encyclopedia of Confucianism : The traditional etymology of li is 'to dress jade' or 'veins in jade'; the grain of wood is a common illustration. Li is usually translated as 'principle' (see Chan, 1964), while some authors prefer 'pattern' or 'order'. Another choice is 'coherence' because of the nuances of 'reason' found in li. The verbal meaning 'to put in order, to arrange' is also instructive. Li is a self-demonstrating concept, like the idea of an idea, but firmly grounded in the specific actuality of things and events….”[1]

This principal, of the world ordered and the world contained by a specific, universal pattern, attaches not only the world, but to very specific human interactions—there are five, working as a kind of tower, with one half bending to the other’s will, that mark this world view; namely: “ruler and subject; father and son; elder brother and younger brother; husband and wife; and friend and friend according to age. Though this might seem alien to the post-enlightenment western view of the world as a set of democratic relationships, that function as prominently available social texts; I would argue that there is a strong connection in these contexts to the protestant goal of good order and good government, a goal that is foundational to our understanding of the world.

In an attempt to work through these connections, in the tight space that I have here, I will go through each of these relationships, and suggest some protestant parallels.

The first is ruler and subject. The strict hierarchy of this would suggest the lack of any democratic potential—and it is the case that where-ever Confucian culture found itself, there was a strict court system and a system that encouraged the rise and importance of a singular ruler. This said, the Stanford Encyclopedia of Philosophy notes that the rigidness of the system should be balanced with a ruler that “should learn self-discipline, should govern his subjects by his own example, and should treat them with love and concern” [2]

Christians began with a complicated relationship with the state—and in the early church; there was a direct opposition to those in power and those who had none. In this capacity, though in Romans 12:6, we are admonished to pray for our leaders; those leaders were never assumed to be secular. The difference then, is at least a nominal separation between the church and the state that often worked as a de facto double ruler.

Though there was a hierarchy that was in place within the

---

[1] Thomas Selover "Li 理." Routledgecurzon Encyclopedia Of Confucianism. Ed. Xinzhong Yao. Routledgecurzon,2003. Religion Online. Taylor & Francis.

[2] Stanford Encyclopedia of Philosophy. Conficious and Philosophy. http://plato.stanford.edu/entries/confucius/#ConSoc

1800
1801
1802
1803
1804 founding of the british and foreign bible society
1805
1806
1807 slave trade abolished, due to the influence of wilberforce
1808 american slave trade made illegal,
1809
1810
1811
1812
1813
1814
1815
1816 foundation of the american bible society
1817 Bentham, Plan of Parliamentary Reform in the form of a Catechism
1818
1819
1820 Plymouth Brethen split
1821
1822
1823
1824 Jamica Barbados bishops appointed, Newman appointed deacon
1825 succession of the bible society over the inclusion of the aprochophyra
1826
1827
1828
1829 Bishop of Calcutta
1830 foundation of the oxford movement, Newman seprates from the Bible Society
1831
1832 First reform act, opposed by the bishops, anti clerical riots, archbishop of canterbury struck by a dead cat
1833 Kebeles sermon national apostosy, about irish bishops, considered the founding of the oxford movement, slavery aboltion movement passed
1834
1835 Madras
1836 Australia
1837 Bombay. Phoebe Palmer's documents on entire sanctifcation, and the rise of the holiness movement
1838
1839 first bishop of Toronto
1840
1841 NZ
1842
1843
1844 Nashatosh House founded
1845 Newman moves to Rome
1846
1847
1848
1849
1850 fugitive slave law