Cosmo Gordon Lang
Anglican | |
---|---|
Residence | Lambeth Palace (while in office) |
Alma mater |
William Cosmo Gordon Lang, 1st Baron Lang of Lambeth,
The son of a Scots
In 1908 Lang was nominated as Archbishop of York, despite his relatively junior status as a suffragan rather than a
Lang became Archbishop of Canterbury in 1928. He presided over the
Early life
Childhood and family
Cosmo Gordon Lang was born in 1864 at the
Among Cosmo's brothers were
In Glasgow, Lang attended the Park School, a day establishment where he won a prize for an essay on English literature and played the occasional game of football; otherwise, he recorded, "I was never greatly interested in [the school's] proceedings."[2] Holidays were spent in different parts of Scotland, most notably in Argyll to which, later in life, Lang would frequently return. In 1878, at the age of 14, Lang sat and passed his matriculation examinations. Despite his youth, he began his studies at the University of Glasgow later that year.[2]
University of Glasgow
At the university Lang's tutors included some of Scotland's leading academics: the Greek scholar
In 1881 Lang made his first trip outside Scotland, to London where he heard the theologian and orator
Oxford
Lang started at Balliol in October 1882. In his first term he successfully sat for the
Although Lang considered himself forward-thinking, he joined and became secretary of the Canning Club, the university's principal
Towards ordination
Lang's career ambition from early in life was to practise law, enter politics and then take office in some future Conservative administration.
In October 1888 Lang was elected to an All Souls Fellowship, and began to divide his time between London and Oxford.
Early ministry
Leeds
After a year's study at
Leeds Parish Church, rebuilt and reconsecrated in 1841 after an elaborate ceremony,
Lang continued to visit Oxford when time allowed and on a visit to All Souls in June 1893 he was offered the post of Dean of Divinity at Magdalen College. Other offers were open to him; the Bishop of Newcastle wished to appoint him vicar of the cathedral church in Newcastle and Benjamin Jowett wished him to return to Balliol as a tutor in theology. Lang chose Magdalen; the idea of being in charge of young men who might in the future achieve positions of responsibility was attractive to him and, in October 1893, with many regrets, he left Leeds.[20]
Magdalen College
As Magdalen's Dean of Divinity (college chaplain),
Portsea
Portsea, covering much of the town of Portsmouth, was a dockside parish of around 40,000 inhabitants with a mixture of housing ranging from neat terraces to squalid slums.[25] The large, recently rebuilt church held more than 2,000 people.[25] Lang arrived in June 1896 to lead a team of more than a dozen curates serving the five districts of the parish. He quickly resumed the kind of urban parish work he had carried out in Leeds; he founded a Sunday afternoon men's conference with 300 men, and supervised the construction of a large conference hall as a centre for parish activities.[26] He also pioneered the establishment of parochial church councils long before they were given legal status in 1919.[27] Outside his normal parish duties, Lang served as chaplain to the local prison,[26] and became acting chaplain to the 2nd Hampshire Royal Artillery Volunteer Corps.[28]
Lang's relationship with his curates was generally formal. They were aware of his ambition and felt that he sometimes spent too much time on his outside interests such as his All Souls Fellowship, but were nevertheless impressed by his efficiency and his powers of oratory.
Bishop and canon
In March 1901 Lang was appointed
Stepney
Lang's region of Stepney within the Diocese of London extended over the whole area generally known as London's East End, with two million people in more than 200 parishes. Almost all were poor, and housed in overcrowded and insanitary conditions. Lang knew something of the area from his undergraduate activities at Toynbee Hall, and his conscience was troubled by the squalor that he saw as he travelled around the district, usually by bus and tram.[37]
Lang's liberal conservatism enabled him to associate easily with Socialist leaders such as
Much of the work in the district was supported by the East London Church Fund, established in 1880 to provide for additional clergy and lay workers in the poorest districts.
St Paul's Cathedral
Lang's appointment as a canon of St Paul's Cathedral required him to spend three months annually as the canon in residence, with administrative and preaching duties.
Archbishop of York
Appointment
In late 1908 Lang was informed of his election as
First years
Lang's
Despite this socially progressive stance, Lang's political instincts remained conservative. He voted against the
First World War
When war broke out in August 1914, Lang concluded that the conflict was righteous, and that younger clergy should be encouraged to serve as military chaplains, although it was not their duty to fight. He thereafter was active in recruiting campaigns throughout his province.
Public hostility against Lang was slow to subside, re-emerging from time to time throughout the war.[62] Lang continued his contribution to the war effort, paying visits to the Grand Fleet and to the Western Front.[61] He applied all his organisational skills to the Archbishop of Canterbury's National Mission of Repentance and Hope,[63] an initiative designed to renew Christian faith nationwide, but it failed to make a significant impact.[64]
As a result of the
Early in 1918, at the invitation of the
Post-war years
After the war, Lang's primary cause was that of church unity. In 1920, as chairman of the Reunion Committee at the Sixth Lambeth Conference, he promoted an "Appeal to all Christian People", described by Hastings as "one of the rare historical documents that does not get forgotten with the years".[68] It was unanimously adopted as the Conference's Resolution 9, and ended: "We ... ask that all should unite in a new and great endeavour to recover and to manifest to the world the unity of the Body of Christ for which He prayed."[69] Despite initial warmth from the English Free Churches, little could be achieved in terms of practical union between episcopal and non-episcopal churches, and the initiative was allowed to lapse. Historically, the Appeal is considered the starting-point for the more successful ecumenical efforts of later generations.[61][70]
Lang was supportive of the
On 26 April 1923, George V awarded Lang the Royal Victorian Chain, an honour in the personal gift of the Sovereign[76] After the marriage of Prince Albert, Duke of York (later George VI) in 1923, Lang formed a friendship with his Duchess (later Queen Elizabeth The Queen Mother) which lasted for the rest of Lang's life. In 1926, he baptised Princess Elizabeth (later Elizabeth II) in the private chapel of Buckingham Palace.[77] In January 1927, Lang took centre-stage in the elaborate ceremonies which marked the 1,300th anniversary of the founding of York Minster.[78]
Archbishop of Canterbury
In office
Archbishop Davidson resigned in July 1928, believed to have been the first Archbishop of Canterbury ever to retire voluntarily.[79] On 26 July Lang was notified by the Prime Minister, Stanley Baldwin, that he would be the successor; William Temple would succeed Lang at York.[80] Lang was enthroned as the new Archbishop of Canterbury on 4 December 1928,[1] the first bachelor to hold the appointment in 150 years. A contemporary Time magazine article described Lang as "forthright and voluble" and as looking "like George Washington".[79] Lang's first three years at Canterbury were marked by intermittent illnesses, which required periods of convalescence away from his duties.[81] After 1932, he enjoyed good health for the rest of his life.[82]
Lang avoided continuation of the Prayer Book controversy of 1928 by allowing the parliamentary process to lapse. He then authorised a statement permitting use of the rejected Book locally if the parochial church council gave approval. The issue remained dormant for the rest of Lang's tenure at Canterbury.[83] He led the 1930 Lambeth Conference, where further progress was made in improving relations with the Eastern Orthodox Churches and the Old Catholics,[81] although again no agreement could be reached with the non-episcopal Free Churches.[84] On an issue of greater concern to ordinary people, the Conference gave limited approval, for the first time, to the use of contraceptive devices, an issue in which Lang had no interest.[85] Through the 1930s Lang continued to work for Church unity. In 1933 the Church of England assembly formed a Council on Foreign Relations and, in the following years, numerous exchange visits with Orthodox delegations took place, a process only halted by the outbreak of war. Lang's 1939 visit to the Ecumenical Patriarch of Constantinople is regarded as the high point of his ecumenical record.[81] George Bell, Bishop of Chichester, maintained that no one in the Anglican Communion did more than Lang to promote the unity movement.[81]
In 1937 the Oxford Conference on Church and Society, which later gave birth to the
International and domestic politics
Lang often spoke in the House of Lords about the treatment of Russian Christians in the Soviet Union. He also denounced the anti-semitic policies of the German government, and he took private steps to help European Jews.[90][91] In 1938 he was instrumental in saving 60 rabbis from Burgenland, who would have been murdered by the Nazis had the archbishop not obtained them entry visas to England.[92]
In 1933, having commented on the "noble task" of assisting India towards independence, he was appointed to the Joint Committee on the Indian Constitution.[91] He condemned the Italian invasion of Abyssinia in 1935, appealing for medical supplies to be sent to the Abyssinian troops.[90] As the threat of war increased later in the decade, Lang became a strong supporter of the government's policy of appeasing the European dictators, declaring the Sunday after the Munich Agreement of September 1938 to be a day of thanksgivings for the "sudden lifting of this cloud".[90] Earlier that year, contrary to his former stance, he had supported the Anglo-Italian agreement to recognise the conquest of Abyssinia, because he believed that "an increase of appeasement" was necessary to avoid the threat of war.[93] Lang also backed the government's non-intervention policy in regard to the Spanish Civil War, saying that there were no clear issues that required the taking of sides.[88] He described the bombing of Guernica by the Germans and the Italians, on 26 April 1937, as "deplorable and shocking".[94] In October 1937 Lang's condemnation of Imperial Japanese Army actions in China provoked hostile scrutiny by the Japanese authorities of the Anglican Church in Japan, and caused some in that church's leadership to publicly disassociate themselves from the Church of England.[95]
On the domestic front, Lang supported campaigns for the abolition of the death penalty.
Abdication crisis
Lang was responsible for drafting King George V's silver jubilee broadcast message in 1935, and the King's last two Christmas messages.[100] This closeness to the throne was not maintained when the king died in January 1936 and was succeeded by his son, Edward VIII. The new king was wary of Lang, whom he had once admired.[100][101] Edward now found Lang to be "rather ... accustomed to the company of princes and statesmen, more interested in the pursuit of prestige and power than the abstractions of the human soul".[102]
Lang believed that, as
The matter became public knowledge on 2 December 1936 when
My Lord Archbishop, what a scold you are!
And when your man is down, how bold you are!
Of Christian charity how scant you are!
And, auld Lang swine, how full of Cantuar![112]
Lang's most recent biographer considers that his broadcast was "arguably the biggest mistake of his primacy."[113] The volume, and vehemence, of the reaction were immense. Alan Don, Lang's secretary and chaplain, wrote in his diary entry for Tuesday 15 December; "A perfect deluge of letters – the majority abusive and even vituperative", and went as far as to venture a rare criticism of his master; "C. C. was a little unfair to the poor King. I wish [he] had submitted his address to one of us beforehand but...he trusted his own judgement – which...was...slightly at fault".[114][c]
Lang did not disguise his relief that the crisis was over. He wrote of George VI: "I was now sure that to the solemn words of the Coronation there would now be a sincere response."[116] On 12 May 1937, Lang crowned George VI with full pomp in Westminster Abbey. It was the first coronation to be broadcast. Time magazine recorded: "All through the three-hour ceremony, the most important person there was not the King, his nobles or his ministers, but a hawk-nosed old gentleman with a cream-&-gold cope who stood on a dais as King George approached: The Rt. Hon. and Most Reverend Cosmo Gordon Lang, D.D.. Lord Archbishop of Canterbury, Primate of All England."[117] Supposedly the archbishop fumbled with the Crown[d] but Lang himself was fully satisfied: "I can only be thankful to God's over-ruling Providence and trust that the Coronation may not be a mere dream of the past, but that its memories and lessons will not be forgotten."[119] He also said of the Coronation: "It was in a sense the culminating day of my official life. Once I saw it was going well, I enjoyed every minute." "Thank God that is over!" said his chaplain, as they got into the car to leave. "Lumley, how can you say such a thing!" cried the archbishop. "I only wish it was beginning over again."[120]
War
When the Second World War began in September 1939, Lang saw his main duty as the preservation of spiritual values during what he deemed to be an honourable conflict.[121] He opposed strategies such as indiscriminate bombing, and on 21 December 1940, in a letter to The Times signed jointly with Temple and Cardinal Hinsley, Lang expressed support for the pope's Five Peace Points initiative.[122] Lang was sympathetic to the Sword of the Spirit campaign, founded by Hinsley in 1940 to combat anti-democratic tendencies among Catholics.[122] In May 1941 Lambeth Palace, Lang's London home, was hit by bombs and made uninhabitable.[123]
After Germany's attack on Russia in June 1941, Lang said that the Russians must now be regarded as allies, without forgetting or condoning the excesses of the past.[121] His relations with Winston Churchill, prime minister since May 1940, were difficult because "he [Churchill] knows nothing about the Church, its life, its needs or its personnel". There was therefore "uncertainty as to what motives or how much knowledge may determine his decisions [on Church matters]".[124]
Retirement and death
During 1941 Lang considered retirement. His main concern was that a Lambeth Conference – "perhaps the most fateful Lambeth Conference ever held" – would need to be called soon after the war. Lang felt that he would be too old to lead it and that he should make way for a younger man, preferably William Temple. On 27 November he informed the prime minister, Winston Churchill, of his decision to retire on 31 March 1942. His last official act in office, on 28 March, was the confirmation of Princess Elizabeth.[121]
On his retirement Lang was raised to the
On 5 December 1945 Lang was due to speak in a Lords debate on conditions in Central Europe. On his way to Kew Gardens station to catch the London train, he collapsed and was taken to hospital, but was found to be dead on arrival. A post-mortem attributed the death to heart failure.[127] In paying tribute the following day, Lord Addison said that Lang was "not only a great cleric but a great man... we have lost in him a Father in God."[128] His body was cremated and the ashes taken to the Chapel of St Stephen Martyr, a side chapel at Canterbury Cathedral.[127]
The probate value of Lang's estate was £29 541 (approximately £1,356,000 in 2024).[129][130]
Legacy
Although Lang was a bishop in England for longer than anyone else in the twentieth century, Hastings says that "of no other is it so hard to address his true significance".[131] His biographer George Moyser said, "His lasting significance is questionable. He was immensely industrious, an exceptional administrator, and was well-connected to leading politicians and aristocrats. But his accomplishments as Archbishop of Canterbury were modest."[132]
According to Lockhart he was a complex character in whom "a jangle of warring personalities... never reached agreement among themselves."[133] Lockhart writes that while Lang's many years of high office saw progress in the cause of Christian reunion, the mark he left on the Church was relatively small; many believed it could have been larger and deeper.[134] While Lang's oratorical and administrative gifts were beyond doubt, Hastings nevertheless claims that as Archbishop of Canterbury, Lang displayed no effective leadership or guidance, turning away from reform and content to be the "final sentinel to the ancien régime".[135] Wilkinson says that Lang dealt conscientiously with problems as they arose, but without any overall strategy.[136]
In Hastings's view, Lang was probably more sympathetic to Rome than any other Church of England archbishop of modern times, responsible for a discreet catholicisation of the Church of England's practices.[137] A small outward indication of this was his decision to use a cassock as everyday dress and to wear a mitre on formal occasions, the first archbishop since the English Reformation to do so.[81] Lang believed that in relation to the supreme truths of the church, rituals and dress were of small account, but that if people's worship was assisted by such customs they should be allowed.[138]
Despite Lang's long involvement with the poorest of society, after becoming Archbishop of York he increasingly detached himself from everyday life. The historian Tom Buchanan wrote that Lang's sympathy with ordinary people was replaced by "an upper class affectation and a delight in the high society in which his office allowed him to move".
Lang also received numerous honorary doctorates from British universities.[136] His portrait was painted many times; after sitting for Sir William Orpen in 1924, Lang reportedly remarked to Bishop Hensley Henson of Durham that the portrait showed him as "proud, prelatical and pompous". Henson's recorded reply was "To which of these epithets does Your Grace take exception?"[140][e]
At an early stage in his priesthood Lang decided to lead a celibate life. He had no objection to the institution of marriage, but felt that his own work would be hindered by domesticity. However, he enjoyed the company of women and confessed in 1928, after a visit to the Rowntree's chocolate factory, that the sight of the girls there had "stirred up all the instincts of my youth... very little subdued by the passage of years".[117]
George Bell, the Bishop of Chichester who had earlier praised Lang's work for church unity, said that Lang's failure to take a lead after the Prayer Book rejection of 1928 meant that the Church of England had been unable to revise its forms of worship or take any effective control of its own affairs.[134] Others have argued that Lang's laissez-faire approach to the Prayer Book controversy helped to defuse a potentially explosive situation and contributed to an eventual solution.[133] Lang himself was gloomy about his legacy; he believed that since he had not led his country back into an Age of Faith, or marked his primacy with a great historical act, he had failed to live up to his own high standard. Others have judged him more charitably, praising his industry, his administrative ability and his devotion to duty.[133]
Bibliography
Lang wrote several books, including a novel of the Jacobite rising of 1745. This had its origins in stories told by Lang to the Magdalen College choirboys during his tenure as Magdalen's Dean of Divinity.[142]
- The Young Clanroy. London: Smith, Elder & Co. 1897. OCLC 680458390. (novel)
- The Miracles of Jesus. London: Ibister & Co. 1901.
- The Opportunity of the Church of England. London: Longmans. 1905.
- The Principles of Religious Education. London: Longmans, Green, and Co. 1906.
- Thoughts on Some of the Parables of Jesus. London: Pitman. 1909.
- The Parables of Jesus. London: E. P. Dutton & Company. 1918.
- The Unity of the Church of England. London: SPCK. 1925. OCLC 752972606.
- The Oppression of Religion in Russia. London: Hodder & Stoughton. 1930. OCLC 810790425. (based on a speech to the House of Lords)
Footnotes
- ^ In a letter of 25 November, marked "strictly confidential", Lang had written to Baldwin, in advance of the latter's meeting with the king later in the day; "The [press] leakage will soon become a flood and will burst the dam. Any announcement...of the kind you indicated to me [of the king's abdication] should be made as soon as possible. The announcement should appear as a free act. ...he [the king] must leave as soon as possible, it would be out of the question that he should remain".[106]
- ^ Cantuar is an abbreviation of Canterbury - Lang signed himself C. C., Cosmo Cantuar - but can be read as cant you are. There are two versions of the rhyme. Lockhart, p. 406, and Don, p. 210, publish this one. McKibben has a different version of the last two lines: Of charity how oddly scant you are! How Lang O Lord, how full of Cantuar!.[111]
- ^ As Lang's chaplain and secretary, Don had a ringside seat at the abdication crisis and, despite Lang's noted reticence, remained remarkably well-informed. His entry for 20 January 1936, some 10 months before the crisis became public knowledge, reads; "That the Prince of Wales would like to make way for the Duke of York and his charming Duchess, I do not doubt..."[115]
- ^ Lang was looking for a thread of red wool on the crown, which he had placed to allow him to align it with the centre of king's forehead, but it had been removed, in error, by an assistant.[118]
- Royal Academyexhibition in 1933, called it a "libellous, malicious caricature" while acknowledging that it was "splendidly painted [and] knock[ed] de László's effort into a cocked hat!"[141]
References
Citations
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- ^ a b Lockhart, pp. 10–13
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- ^ a b c Lockhart, pp. 33–35
- ^ a b c d e Lockhart, pp. 39–41
- ^ "Our History". Toynbee Hall. Retrieved 6 December 2015.
- ^ a b Lang, quoted in Lockhart, pp. 52–53
- ^ Lockhart, pp. 55–61
- ^ a b c d Lockhart, pp. 62–66
- ^ Lockhart, pp. 70–71
- ^ a b Lockhart, p. 87
- ^ Rowell, Geoffrey (2013). "Talbot, Edward Stuart". Oxford Dictionary of National Biography online. Retrieved 21 September 2017.
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- ^ a b Lockhart, pp. 94–99
- ^ Lockhart, pp. 89–90
- ^ a b Lockhart, pp. 101–04
- ^ "Chapel and Choir". Magdalen College Oxford. Retrieved 30 July 2009.
- ^ Connolly, p. 3
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- ^ Lockhart, pp. 113–15
- ^ a b c Lockhart, pp. 116–19
- ^ a b Lockhart, pp. 122–25
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- ^ Lockhart, p. 131
- ^ "No. 27087". The London Gazette. 6 June 1899. p. 3587.
- ^ Lockhart, pp. 138–41
- ^ "No. 27308". The London Gazette. 26 April 1901. p. 2856.
- ^ a b Lockhart, p. 147
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- ^ "Central London Unemployed Body". Aim25 (Archives in London and the M25 area). Archived from the original on 6 June 2011. Retrieved 2 August 2009.
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- ^ Inglis 2013, Ch 1: § Parish, Diocese and Nation.
- ^ a b Lockhart, pp. 161–64
- ^ "No. 28029". The London Gazette. 11 June 1907. p. 4012.
- ^ a b Lockhart, pp. 149–50
- ^ "No. 27331". The London Gazette. 9 July 1901. p. 4569.
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- ^ a b c Lockhart, pp. 178–80
- ^ "Cosmo Gordon Lang Raised to Dignity". The New York Times. 15 November 1908. Retrieved 2 August 2009. (subscription required)
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- ^ a b c Lockhart, pp. 249–51
- ^ Lockhart, pp. 254–55
- ^ Manwaring, p. 12
- ^ Fenwick, Mrs Bedford, ed. (19 January 1918). "Editorial: The Deliverance of Jerusalem" (PDF). The British Journal of Nursing. LX (1555): 35. Archived from the original (PDF) on 27 December 2015. Retrieved 30 November 2009.
- ^ Johnson, p. 14
- ^ Quoted by Lockhart, p. 262
- ^ Hastings, p. 97
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- ^ Hastings, pp. 98–99
- ^ Lockhart, p. 280
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- ^ "No. 32819". The London Gazette. 1 May 1923. p. 3135.
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- ^ Lockhart, pp. 296–97
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- ^ a b Hastings, pp. 392–95
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Sources
Books
- Beaken, Robert (2012). Cosmo Lang: Archbishop in War and Crisis. London: I.B. Tauris. ISBN 978-1-78076-355-2.
- Buchanan, Tom (2006). Britain and the Spanish Civil War. Eastbourne, UK: Sussex Academic Press. ISBN 978-0-521-45569-5. Retrieved 7 August 2009.
- Connolly, John R. (2005). John Henry Newman. Lanham, Md (USA): Rowman and Littlefield. ISBN 978-0-7425-3222-9.
- ISBN 978-0-28108-398-5.
- Fuchs, Abraham (1986). The Unheeded Cry: The Gripping Story of Rabbi Chaim Michael Dov Weissmandl. New York: Mesorah Publications. ISBN 978-0-89906-468-0.
- Hastings, Adrian (1986). A History of English Christianity 1920–1985. London: William Collins. ISBN 978-0-00-215211-2.
- Hefling, Charles C. and Shattock, Cynthia (2008). The Oxford Guide to the Book of Common Prayer. Oxford: Oxford University Press. ISBN 978-0-19-529762-1.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - Inglis, Kenneth (2013). Churches and the Working Classes in Victorian England. London: Routledge. ISBN 978-1-134-52894-3.
- Ion, A. Hamish (1990). The Cross and the Rising Sun: The British Protestant missionary movement in Japan, Korea, and Taiwan, 1865-1945. Waterloo, Ontario, Canada: Wilfrid Laurier Univ. Press. ISBN 978-0-88920-218-4.
- Iremonger, F.A. (1948). William Temple, Archbishop of Canterbury. London: Oxford University Press.
- Johnson, Thomas Costello (1920). The Irish Tangle and A Way Out. New York: Edwin S. Gorham.
- Lockhart, J.G. (1949). Cosmo Gordon Lang. London: Hodder and Stoughton.
- Mackenzie, Compton (1952). The Windsor Tapestry. London: Chatto and Windus.
- Manwaring, Randle (1985). From Controversy to Co-Existence. Cambridge: Cambridge University Press. ISBN 978-0-521-30380-4.
- ISBN 978-0-19-820672-9.
- McLeod, Hugh (2007). The Religious Crisis of the 1960s. Oxford: Oxford University Press. ISBN 978-0-19-929825-9.
- Moyser, George (1998). "Lang, Cosmo Gordon". In F. M. Leventhal (ed.). Twentieth-century Britain: An Encyclopedia. Garland.
- Rowse, A.L. (1953). The Coronation Book of Queen Elizabeth II. London: Odhams.
- Teale, W.H., ed. (1841). The Seven Sermons Preached at the Consecration and Re-opening of the Parish Church at Leeds. T.W. Green.
- Thatcher, Adrian (1999). Marriage after modernity. New York: NYU Press. pp. 178–79. ISBN 978-0-8147-8251-4.
- Windsor, HRH the Duke of(1951). A King's Story. London: Cassell & Co.
External links
- "Archival material relating to Cosmo Gordon Lang". UK National Archives.
- Bibliographic directory from Project Canterbury
- Archives of Cosmo Gordon Lang at Lambeth Palace Library
- Newspaper clippings about Cosmo Gordon Lang in the 20th Century Press Archives of the ZBW