The Covenant, and Declaration of faith, of the Second Church of Christ in Dorchester, with a list of the officers and members, and an appendix. 1828.

Contains references to Richard Mather on p. [19]-21 and "Copy of the original covenant of the church in Dorchester" signed by Richard Mather and others: p. 21-23.

Substance of a discourse preached at Wilbraham, Mass. : on the occasion of the death of Rev. Edward Hyde, who fell asleep in Christ, March 16, 1832 /

Mode of access: Internet.

The liturgy of the French Protestant church, translated from the editions of 1737 and 1772, published at Neuchatel, with additional prayers carefully selected, and some alterations. Arranged for the use of the congregation in the city of Charleston, S.C.

Acquisition date: 15Ja'45Del.

Memorials of missionary life, in Nova Scotia /

Mode of access: Internet.

The Methodist pocket hymn-book : revised and improved : designed as a constant companion for the pious of all denominations /

Without music.

Love to souls the mainspring of ministerial usefulness. A sermon, preached at the ordination of the Rev. Lyman Colman [i.e. Coleman], as pastor of the Congregational Church, and Society in Belchertown, Mass. Oct. 19, 1825. ...

Pages [29]-32 contain "Right hand of fellowship, by William C. Fowler, pastor of the Congregational church in Greenfield, Mass."

The centenary of Wesleyan Methodism. A brief sketch of the rise, progress and present state of the Wesleyan-Methodist societies throughout the world.

Mode of access: Internet.

The church and its sacraments,

At head of title: A special course for young people's and adult classes in the Sunday school.

A history of Methodists in the United States /

Includes bibliographical references.

Methodist pamphlets for the people /

Mode of access: Internet.

First German Methodist Episcopal Church, Ann Arbor, Michigan

Building at Fourth and West Jefferson Streets 1896-1952; Image from publication: 125th anniversary 1846-1971. West Side United Methodist Church (Ann Arbor, Mich.)

Memorials of Methodism in New Jersey, from the foundation of the first society in the state in 1770, to the completion of the first twenty years of its history. Containing sketches of the ministerial laborers, distinguished laymen, and prominent societies of that period.

Includes bibliographical references.

Judicial intervention in the affairs of unincorporated religious associations in New South Wales

The leading Australian High Court case of Cameron v Hogan (1934) 51 CLR 358 confirmed that associations which are 'social, sporting, political, scientific, religious, artistic or humanitarian in character’, and not formed ‘for private gain or material advantage’, are usually formed on a basis of mutual consent. Unless there is some clear, positive indication that the members wish to relate to each other in a legal fashion, the rules of the association will not be treated as an enforceable contract in contrast to the rules of incorporated bodies. Australian unincorporated associations experiencing internal disputes, like those in most other common law jurisdictions, have found courts reluctant to provide a remedy unless there is a proprietary interest or trust to protect. This is further compounded by the judicial view that an unincorporated association has no legal recognition as a ‘juristic person’. The right to hold property and the ability to sue and be sued are incidences of this recognition. By contrast, the law recognises ‘artificial’ legal persons such as corporations, who are given rights to hold property and to sue and be sued. However, when a number of individuals associate together for a non-commercial, lawful purpose, but not by way of a corporate structure, legal recognition ‘as a group’ is denied. Since 1934, a significant number of cases have distinguished or otherwise declined to follow this precedent of the High Court. A trenchant criticism is found in McKinnon v Grogan [1974] 1 NSWLR 295, 298 where Wootten J said that ‘citizens are entitled to look to the courts for the same assistance in resolving disputes about the conduct of sporting, political and social organisations as they can expect in relation to commercial institutions’. According to Wootten J at 298, if disputes are not settled by the courts, this would create a ‘legal-no-man's land, in which disputes are settled not in accordance with justice and the fulfilment of deliberately undertaken obligations, but by deceit, craftiness, and an arrogant disregard of rights’. Cameron v Hogan was decided in 1934. There is an increasing volume of first instance cases which distinguish or, in the words of Palmer J, ‘just pay lip service’ to this High Court decision. (Coleman v Liberal Party of Australia (2007) 212 FLR 271, 278). The dissenting cases seem to call for a judicial policy initiative. This would require recognition by judges that voluntary associations play a significant role in society and that members have a legitimate, enforceable expectation that the rules of the association will be observed by members and in the last resort, enforced by the courts without the need to prove contractual intention, the existence of a trust or the existence of a right of a proprietary nature. This thesis asks: what legal, as distinct from political, redress does an ordinary member have, when a rule is made or a process followed which is contrary to the underlying doctrines and philosophies embodied in the constitutional documents of an unincorporated religious association? When, if at all, will a court intervene to ensure doctrinal purity or to supervise the daily life of a large unincorporated religious association? My research objective is to examine and analyse leading cases and relevant legislation on the enforceability of the constitutions of large, unincorporated, religious associations with particular reference to the Anglican Church in New South Wales. Given its numerical size, wide geographical spread and presence since the foundation of New South Wales, the Anglican Church in New South Wales, contains a sufficient variety of ‘real life’ situations to be representative of the legal issues posed by Cameron v Hogan which may be faced by other large, unincorporated, religious associations in New South Wales. In contemporary society, large, unincorporated, religious associations play an important community role. The resolution of internal disputes in such associations should not remain captive to legal doctrines of an earlier age.

Anglican Church fails to report abuse

Evidence has emerged that the Anglican Church in Britain failed to alert police about a senior member of the clergy who's alleged to have abused children in both the Britain and Australia. Anglican Priest Reverend Robert Waddington was principal of a school in North Queensland in 1960s. He went on to become the Dean of Manchester, but he died five years ago. Allegations of abuse reached the Anglican Church in England in the late 1990s - but no action was taken. The diocese of North Queensland has begun its own investigation but it seems crucial documents may have been lost.

Bad apples, bad barrel: Exploring institutional responses to child sexual abuse by Catholic clergy in Australia

This paper considers constructions of institutional culture and power in the cover-up of child sexual abuse (CSA) by clergy in the Roman Catholic Church of Australia. The issue of cover-up has previously been considered in international inquiries as an institutional failing that has caused significant harm to victims of CSA by Catholic Clergy. Evidence given by select representatives of the Catholic Church in two government inquiries into institutional abuse carried out in Australia is considered here. This evidence suggests that, where cover-up has occurred, it has been reliant on the abuse of institutional power and resulted in direct emotional, psychological and spiritual harm to victims of abuse. Despite international recognition of cover-up as institutional abuse, evidence presented by Roman Catholic Representatives to the Victorian Inquiry denied there was an institutionalised cover-up. Responding to this evidence, this paper queries whether the primary foundation of cover-up conforms to the ‘bad apple theory’ in that it relates only to a few individuals, or the ‘bad barrel theory’ of institutional structure and culture.