The Life and Work of John Richardson Illingworth, M.A., D.D: As Portrayed by His Letters and Illustrated by Photographs (Classic Reprint)

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Illingworth, J.R. (1894). Personality, Human and Divine: Being the Bampton Lectures for the Year 1894. London: Macmillan and Co.

Scales's husband first noticed that she was having minor difficulties when she was performing in a play in 2001. She was eventually diagnosed with vascular dementia in 2014. The diagnosis did not prevent her from taking part in Great Canal Journeys, in which she and her husband spoke openly about her illness. [30] Her declining health led the couple to leave the series in 2019. [31] Interviewed for the BBC in 2023, soon after celebrating their diamond wedding anniversary, West said, with reference to Scales's dementia: "Somehow we have coped with it and Pru doesn't really think about it." [30] Honours [ edit ] Illingworth, Rev. John Richardson". Who Was Who. Oxford: Oxford University Press. 2014. doi: 10.1093/ww/9780199540884.013.U187450. Young, David (1992). F.D. Maurice and Unitarianism. Oxford: Clarendon Press. doi: 10.1093/acprof:oso/9780198263395.001.0001. ISBN 978-0-19-826339-5 . Retrieved 21 May 2019. From 1997 to 2002 Scales was president of CPRE, at that time known as the Council for the Protection of Rural England. [29] Vascular dementia [ edit ] England, Richard (1997). Aubrey Moore and the Anglo-Catholic Assimilation of Science in Oxford (PhD thesis). Toronto: University of Toronto. hdl: 1807/11055. ISBN 978-0-612-27641-3.Prunella Margaret Rumney West Scales [1] [2] CBE ( née Illingworth; born 22 June 1932) is a retired English actor. She portrayed Sybil Fawlty, the bossy wife of Basil Fawlty ( John Cleese), in the BBC comedy Fawlty Towers, Queen Elizabeth II in A Question of Attribution ( Screen One, BBC 1991) by Alan Bennett (for which she was nominated for a BAFTA award) [3] and appeared in the documentary series Great Canal Journeys (2014–2021), travelling on canal barges and narrowboats with her husband, fellow actor Timothy West. Scales started her career in 1951 as an assistant stage manager at the Bristol Old Vic. But she has stated "I have always wanted to be an actor". [9] Throughout her career, she has often been cast in comic roles. Her early work included the (now believed to be lost) second UK adaptation of Pride and Prejudice (1952), Laxdale Hall (1953), Hobson's Choice (1954), The Matchmaker on Broadway (1955), Room at the Top (1959) and Waltz of the Toreadors (1962). Illingworth, J.R. (1889). "The Problem of Pain: Its Bearing on Faith in God". In Gore, Charles (ed.). Lux Mundi. On 16 November 2007, Scales appeared in Children in Need, reprising her role as Sybil Fawlty, the new manager who wants to take over Hotel Babylon. John Cleese said in an interview on 8 May 2009 that the role of Sybil Fawlty was originally offered to Bridget Turner, who turned down the part, claiming "it wasn't right for her". [15] In 1992 Scales appeared on BBC Radio 4's Desert Island Discs. Her chosen book was the Complete Works of Shakespeare in German, the Bible in Russian, and a Russian dictionary; her luxury item was "a huge tapestry kit". [24]

Cantelon, John Edward (1951). John Richardson Illingworth: Philosophical Theologian (PhD thesis). Oxford: Oxford University Press. OCLC 54824068. Ad hoc: Tesco thinks again as Dotty takes her leave". The Telegraph. Archived from the original on 12 January 2022 . Retrieved 9 January 2021. Ransom, Teresa (2005). Prunella: The Authorised Biography of Prunella Scales. London, UK: John Murray. ISBN 9780719556975. Fawlty Towers almost didn't happen for Prunella Scales, according to John Cleese". Daily Mirror. London: Trinity Mirror. 8 May 2009. ISSN 9975-9950. OCLC 223228477 . Retrieved 21 July 2015.

The doctrine of the Trinity in the works of John Richardson Illingwort ...

In 2006, Scales appeared alongside Academy Award winners Vanessa Redgrave and Maximilian Schell in the mini-series The Shell Seekers. In 1900, Illingworth was awarded an honorary Doctor of Divinity (DD) degree by the University of Edinburgh. [16] [17] Career [ edit ] St Mary's Church, Longworth

Illingworth, J.R. (1898). Divine Immanence: An Essay on the Spiritual Significance of Matter. London: Macmillan and Co. Her biography, Prunella, written by Teresa Ransom, was published by UK publishing imprint John Murray in 2005. [25] a b "Prunella Scales and Timothy West: Dementia won't break our 60-year love story". BBC News. 15 November 2023.Illingworth, J.R. (1915). The Gospel Miracles: An Essay with Two Appendices. London: Macmillan and Co. Ransom, Teresa (2005). Prunella: The Authorised Biography of Prunella Scales. London, UK: John Murray. p.27. ISBN 9780719556975. Scales joins Carrie's War in West End". OfficialLondonTheatre.com. 6 March 2009 . Retrieved 31 October 2017. Illingworth, J.R. (1902). Reason & Revelation: An Essay in Christian Apology. London: Macmillan and Co. Illingworth was formed by the idealism of T. H. Green but, as he significatively explained, using an analogy with the split in the Hegelian school in Germany, he joined what he called the Greenites of the Right, represented by Seth Pringle-Pattison, and turned against the Greenites of the Left, presumably absolute idealists such as F. H. Bradley and B. Bosanquet. Illingworth shared Green's general idealistic view of knowledge, and the analysis of scientistic materialism as caused by an illegitimate abstraction from the totality of concrete experience. Properly understood, science cannot contradict theology, and philosophy necessarily supplements its empirical hypotheses: although no philosophical system is ever ‘adequate or final’ ( Personality Human and Divine, p. 4), ‘the aim of philosophy is concrete knowledge of the world as a whole. It surveys all the different parts of experience … with a view to ascertaining their mutual relations and total significance; what is the nature of their connexion; what is their meaning as a whole’ ( Reason and Revelation, p. 103). Illingworth shared the Broad Church sensibilities of the kind of liberal theology that was susceptible to influences from the new idealism in that he insisted on the presence of true revelation in other religions. Philosophy must be founded on the whole of ‘the spiritual experience of mankind’, which is ‘the most important element in our total body of experience’ ( The Doctrine of the Trinity, p. 18).

Great Canal Journeys: how a bittersweet boating show captured viewers' hearts". The Guardian. 21 October 2019 . Retrieved 9 January 2021. Illingworth's relative Christian orthodoxy distinguished him not only from contemporary idealists in general, but also from some of the other theistic idealists. It also made him turn against the excess of subjectivism and of the emphasis on feeling and individual, inner experience and private judgement in modern liberal theology, against which he sought to uphold the objective authority of the external, institutional life of the church and its dogmas and traditions. His strong aesthetic interests were satisfied by the sacraments and liturgy of the church as much as by the contemplation of nature. Although he accepted the scientific hypothesis of evolution and shared a broad Victorian faith in moral progress, he turned, especially towards the end of his life, against facile progressivism. And although he oscillated between orthodoxy and modern interpretations in his Christology and Trinitology, revelation and the dogma that necessarily followed from it, and the historical fact of the Incarnation, were the points of departure of his philosophy. The concrete particularity of Christ's historical personality is prior to, and controls and restrains, abstract speculation on the nature of God. An answer to the question of God's relation to the world is suggested by the analogy of our own experience as conscious persons of combined transcendence and immanence, but it is the doctrines of the Trinity and the Incarnation that best embrace and express both these complementary aspects. Great Canal Journeys: how a bittersweet boating show captured viewers' hearts". The Guardian. 21 October 2019. From 1872 to 1883, Illingworth was a Fellow and Tutor of Jesus College, Oxford, and a Tutor of Keble College, Oxford. [18] He was ordained in the Church of England as a deacon in 1875 and as a priest in 1876. [19] From 1883 until his death, he was Rector of St Mary's Church, Longworth in the Diocese of Oxford. [18] He was also a Select Preacher of the University of Oxford from 1882 to 1891 and of the University of Cambridge from 1884 to 1895. [18] In 1894, he gave the Bampton Lectures at the University of Oxford; the series was titled "Personality, Human and Divine". [20] He was made an honorary canon of Christ Church, Oxford, on 6 February 1905. [21] Personal life [ edit ] Scales was born in Sutton Abinger, Surrey, the daughter of Catherine ( née Scales), an actress, and John Richardson Illingworth, a cotton salesman. [4] [5] Scales had a younger brother, Timothy "Timmo" Illingworth (1934–2017). [6]

Illingworth, J.R. (1907). The Doctrine of the Trinity Apologetically Considered. London: Macmillan and Co. Illingworth's thought underwent little development. Most of the major themes in his philosophy are introduced in his first major work, the Bampton Lectures on Personality Human and Divine (1894), and his subsequent books, Divine Immanence (1898), Reason and Revelation (1901), Christian Character (1904), The Doctrine of the Trinity (1907), Divine Transcendence (1911) and The Gospel Miracles (1915), restate, expand or refine the basic arguments with only minor modifications and shifts of emphasis. The most important of the latter are the greater stress on divine transcendence and, with the experience of the First World War, on the reality of sin and evil. a b Ransom, Teresa (2005). Prunella:The Authorised Biography of Prunella Scales. London, UK: John Murray. p.250. ISBN 9780719556975. As in the broader current of personal idealism, a realistic element was introduced by the understanding of ultimate reality as individual persons in reciprocal relations, and also by a stronger emphasis on the independent reality of external nature, yet in its retention of the concept of the Absolute, and in its epistemology, its ethics, and its aesthetics, Illingworth's philosophy is clearly idealistic in a broader sense. The religious significance of matter and nature as revealing the presence of divine Spirit, as well as of the indwelling of God in man, were especially emphasized in Illingworth's early works, but in these he already rejected pure immanence and pantheism: ‘Spirit which is merely immanent in matter, without also transcending it, cannot be spirit at all; it is only another aspect of matter, having neither self-identity nor freedom.’ Pantheism ‘is merely materialism grown sentimental’ ( Divine Immanence, p. 69). In Divine Transcendence he turned against R. J. Campbell's radical immanentism and sentimentalism in The New Theology (1907). Noting the increasingly pantheistic use of the term ‘divine immanence’, which threatened moral freedom and blurred the distinction between good and evil, Illingworth regretted his earlier use, in Lux Mundi, of the expression ‘higher pantheism’, and, following Coleridge and the older criticism of pantheism, argued that without the notion of transcendence, ‘we can no longer distinguish between God and the universe except as different aspects of one and the same thing … they are only different ways of describing the same reality, which may equally well be called nature or God’ ( Divine Transcendence, pp. 68–9). Elaborating on such criticism, Illingworth argued, in a way that anticipates the later theological reaction against liberal idealism, that God is ‘our infinite and absolute Other. He is all that we are not’ ( Divine Transcendence, p. 16), and that the whole significance of ‘God's indwelling presence or immanence within us … depends upon the fact that God is our eternal Other, and not our self’ ( Divine Transcendence, p. 17). Illingworth was critical of mysticism for its obliteration of the distinction between God and man. ‘Man at the centre of his being is not God, but is capable of receiving God ( capax deitatis), while, as the result of that reception, his own individuality, his own “peculiar difference” is not pantheistically obliterated, but divinely intensified’ ( Divine Transcendence, p. 18) But he still insisted that both transcendence and immanence were necessary, as correlative conceptions guarding against undue confusion and separation respectively. Illingworth, J.R. (1889). "The Incarnation in Relation to Development". In Gore, Charles (ed.). Lux Mundi.