"St. Augustine's College was founded in 1848 in the partly refurbished ruins of St. Augustine's Abbey, not far from Canterbury Cathedral. Its foundation reflected the growing concern of its time for greater professionalism in training clergy. St. Augustine's was to be a missionary college, providing clergy for Britain's colonies and other dependencies abroad" (p. ). The College's High Church affiliation "can be seen in the frequently published 'Occasional Papers from St. Augustine's College, Canterbury,' which first appeared in 1852. They are largely comprised of lengthy extracts from letters of former students then serving in Anglican colonial and missionary dioceses. The letters exhibit the proficiency and character of their training, the peculiar circumstances of their colonial or missionary dioceses, their models of ministry and clerical expectations. Their publication also no doubt helped attract funds for the College, as they certainly acted as a precious link between far-flung former students" (p. ). A number of St. Augustine students began their service in Canada or Newfoundland. "[T]hese letters enable and encourage the (relatively neglected) comparative study of the British colonial churches' experience of adaptation and survival (especially at times when 'innovation' in the religious tradition that gave immigrants their identity was rarely applauded). Studying them enhances present self-understanding through contrasting the experiences of what became, generally speaking, the Canadian, South African and Australasian Churches of today's Anglican Communion. Local social historians will find these 'Occasional Papers' a valuable quarry, especially those interested in studying what they reveal of the early years of European settlement and of the post-European settlement contacts with indigenous peoples" (p. 124). "Readers of the 'Journal' may already be familiar with these 'Occasional Papers from St. Augustine's College Canterbury'. If not, I append a list of some early North American clergy whose letters appear there in extract form, and commend the reading of them. Their publication continued till 1941, when destructive enemy bombing forced the closure of the College as a missionary training centre" (p. 125).
Article includes a list (pages 126-135) with headings: Occasional Paper and Extract No. -- Page No. -- Author and Location -- Date.
"The thirty-third summer meeting of the Ecclesiastical History Society was held at the University of Nottingham from Wednesday 20 July to Saturday 23 July  and discussed the theme 'Unity and Diversity in the Church'. During the conference there were five major addresses. Dr. David Thompson of Fitzwilliam College, Cambridge, the incoming president of the society, delivered the presidential address, 'The Unity of the Church in the Twentieth Century: pleasing dream or common calling' .... The addresses, united in a common theme, were diverse in time periods, geography and specific fields of history. In addition, members presented sixty diverse communications, united in a common theme" (p. 160).
"The Thirty-Fourth Summer Meeting of the Ecclesiastical History Society was held at the University of East Anglia from Wednesday, 19 July to Saturday, 22 July  and discussed the theme 'The Church Retrospective: Interpretations and Depictions'. The Conference participants were invited to 'look for the principles of selection that underlie the way in which we approach the past'. During the conference there were five major addresses. .... In addition, there were fifty-five communications from members of the Society" (p. 140).
"The thirty-fifth summer meeting of the Ecclesiastical History Society was held at the University of Kent from Wednesday, 17 July to Saturday, 20 July  and discussed the theme 'Gender and Christian Religion'. The conference participants were invited to consider 'a huge and immensely complex theme: the interaction between gender relations and Christian practice and experience over twenty centuries of recorded human history'. During the conference there were five major addresses. .... Dr. Jeremy Gregory of the University of Northumbria spoke on 'Gender and the Clerical Profession in England, 1660-1850'. This lecture reminded us of the important role played by clergy wives, mothers and sisters" (p. 171-172). "In addition, there were sixty-two communications from members of the Society. .... A selection of the conference papers will be published in a volume in the series 'Studies in Church History'" (p. 172).
"The thirty-seventh summer meeting of the Ecclesiastical History Society was held at the University of Warwick from Wednesday, 22 July, to Saturday, 25 July  and discussed the theme 'Christians and the Holy Land'. The conference participants were invited to consider the various and rich connections between Christians and the Holy Places in Palestine. On the one hand, Christians go to the Holy Land as pilgrims or crusaders or tourists to seek the 'sacred sites' ... On the other hand, Christians return from the Holy Land with memories, relics ... And we must not neglect the present situation of Christians in the Holy Land" (p. 188). The "last major lecture [was] Professor Bernard Sabella's talk 'The Christians of the Holy Land: Realities and Hopes'. Professor Sabella is a Palestinian Christian and Professor of Sociology of the University of Bethlehem. He described the present circumstances of the Christian people of the Holy Land" (p. 188-189). "In addition, there were thirty-five communications from members of the Society .... including The Rev. Dr. Martin Dudley, 'Archbishop Benson and the Jerusalem Bishopric'; and the Rev. Garth Turner 'Archbishop Lang's visit to the Holy Land in 1931'. A selection of the conference papers will be published in a volume in the series 'Studies in Church History'" (p. 189).
"The Thirty-eighth summer meeting of the Ecclesiastical History Society was held at Fitzwillliam College, Cambridge, from Wednesday 21 July to Saturday 24 July 1999. Dr. Stuart Mews, the incoming President of the Society, selected the theme 'Work, Rest and Play: Religious Aspects of the Use of Time' for this year's conference. The conference participants were invited to consider the various ways in which 'Religious bodies viewed the use of time'" (p. 126). "During the conference there were five major addresses. Dr. Stuart Mews delivered his presidential address '"God's Butler": Randall Davidson's work in service to Church and State, and relaxation in field, river and bed' in which he described Archbishop Davidson's use of his time as layman, priest and bishop. As a layman, Davidson was a first class shot, but he gave up this sport upon his ordination. Fishing, however, occupied his leisure hours throughout his life. He viewed his life as 'service' rather than 'work' and was always determined to make the best use of his time" (p. 126).
"The thirty-ninth summer meeting of the Ecclesiastical History Society was held at St. David's University College, Lampeter, Wales, from Wednesday, 19 July to Saturday 22 July 2000. Dr. Margaret Ashton, the incoming president of the Society selected the theme 'The Church and the Book' for this year's conference. She suggested that conference participants should consider the place of books within the life of the Christian community" (p. 140). "During the conference there were five major addresses. Dr. Margaret Ashton delivered her presidential address,'Communities of the Page: Lap Books and Lectern Books in reforming experience'. She spoke of the particular importance of small books, the Libellus, booklets, tracts, prayer books, Gospels and psalters for spreading the ideas of reformers such as Lollards. These smaller books were very portable as opposed to the larger books, the folio and lectern such as Bibles which had iconic value as representing God's presence" (p. 140). "In addition there were fifty communications from members of the Society" (p. 141).
"The fortieth Summer Meeting of the Ecclesiastical History Society was held at University College, Chester, from Wednesday 18 July to Saturday 21 July 2001. Prof. Henry Mayr-Harting, Regius Professor of Ecclesiastical History, Oxford, and incoming President of the Society, selected the theme, 'The Church and Mary' for this year's conference. This theme, the Society's members were assured, would be of particular interest to a wide field of scholarship, history, theology, liturgy, iconography, music and architecture and the communications and addresses presented fulfilled the promise" (p. 199). "The history of the Blessed Virgin Mary and the church was the background for this year's conference" (p. 200).
"The forty-second summer meeting of the Ecclesiastical History Society was held at Hope Hall and Streatham Court of the University of Exeter from Wednesday 23 July to Sunday 27 July 2003. Dr. Brenda Bolton of the University of London and incoming president of the Society selected the theme 'Signs, wonders and miracles: representations of divine power in the life of the Church' for this year's conference" (p. ). "Dr. Bolton suggested that a variety of phenomena might be included within her theme: 'perceptions of miracles by ordinary people .. dreams, visions and miraculous images .. stigmata; snake handling, and other elements of fundamentalist religions such as the "Toronto blessing".' On all [of] these papers would be welcome but 'witchcraft and wizardry would not be appropriate !' Papers exploring scepticism about miracles, either scientific or protestant, would also be welcome. The papers presented at the conference certainly represented an attempt to fulfil the width of topics the theme suggested" (p. 226).
"The forty-fifth summer meeting of the Ecclesiastical History Society was held in the University Hall of Cardiff University from Wednesday 19 July to Saturday 22 July 2006. Dr. David Bebbington of the University of Sterling and President-Elect of the Society selected the theme 'Revival and Resurgence in Christian History' for this year's conference. .... This could be a revival such as the Evangelical Revival. In a broader sense, it could include ' a recapturing of the temper of a lost age of faith, a restoration to general use of a practice that had become rare, or a return to earlier Christian ways, often perceived as those of the church in New Testament time'. .... In these ways, revivals are constant factors of Christian life for Christians, either as individuals or as groups, such as parishes, religious communities or dioceses, are always trying to recapture their first fervour" (p. -186).