Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the period 1855–65, and their impact on the local Anglican community and on social formation in the fledgling colonial society.

In 1541 the new bishopric of Chester was compounded of the archdeaconries of Richmond and Chester, severed respectively from the vast sees of York and Lichfield. The annexing of Chester to Richmond, though not originally intended, seemed reasonable on geographical grounds, since they had a common boundary, the Ribble, in Lancashire. It may have been prompted also by the fact that since 1529 Dr. William Knight had held both archdeaconries in plurality, so that their surrender (for which he received the see of Bath and Wells) presented no great difficulties. As for the head of the diocese, Chester was the obvious place, having from 1075 to 1102 housed the cathedra which Lanfranc had moved from Lichfield; this brief elevation of Chester in the eleventh century was tenaciously commemorated long after the bishops had ceased to style themselves by that title in the 1140s, and as late as 1522 a royal minister in an official record could write of ‘the bishop of Chester’, meaning Blythe, bishop of Coventry and Lichfield. Furthermore, Chester was the most substantial town in the proposed diocese and in it there was an institution fit to be a cathedral: St. Werburgh's abbey, of great antiquity and wealth, and lately dissolved. In Richmond archdeaconry the claims of Fountains abbey, at first seriously entertained, were jeopardised by its remote and sparsely inhabited location. Another factor, too, may have operated in the separation of Chester archdeaconry from the diocese of Coventry and Lichfield, in its union with Richmond, and in its selection for the bishop's seat, for in some ways it had fitted as uncomfortably into that diocese as Richmond had into York.

It has frequently been assumed that church building ceased after the National Socialists came to power in Germany in 1933. This article shows that it continued, and considers the reasons why this was the case. Focussing on churches built in the Church of Braunschweig between 1933 and 1936, it explores the interactions between emergent priorities for church architecture and the rhetoric of National Socialist ideology, and traces their influence on the building of new Protestant churches in Braunschweig. It examines the way in which Braunschweig Cathedral was reordered in accordance with National Socialist interests, and the ambiguity which such a reordering implied for the on-going Christian life of the congregation. It concludes that church building was widely understood to be a part of the National Socialist programme for creating employment, but was also used to emphasise the continuing role of the Church in building community. However, there is still much work to be done to investigate the ways in which churches and congregations interacted with National Socialism in their day-to-day existence.

No other single person has had an influence on the whole Danish people as immense as Grundtvig. His name is known all over the world together with the names of Hans Christian Andersen and Søren Kierkegaard, but his works are not. He is very difficult to translate and his train of thought is often difficult to follow. Clear thinking and concise expressions were not for him. He was—as he called himself—a bard (skjald), and the language of the bard is not always clear although it is often profound.