Dissertationen zum Thema „Church of England, 1927“
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1
Fenwick, Richard David. „The Free Church of England, otherwise called the Reformed Episcopal Church, c.1845 to c.1927“. Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683131.
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2
Maiden, John. „The Anglican prayer book controversy of 1927-28 and national religion“. Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/247.
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This is a study of religious national identity in Britain during the 1920s. The focus of the thesis is the Prayer Book controversy which engulfed the Church of England in 1927 and 1928 and climaxed with the House of Commons rejecting the Church’s proposals for an alternative liturgy on two occasions. The purpose of the revised book was to incorporate moderate Anglo-Catholicism into the life of the Church. It is asserted that the main factor behind the revision controversy, largely overlooked in previous studies, was a conflict of different models of national religion. While the dominant ‘Centre-High’ (sometimes referred to as ‘liberal Anglican’) faction in the Church, which included the English Catholic section of Anglo-Catholics, favoured a broadly Christian national religion and a tolerant, comprehensive established Church, many Protestants, in particular conservative Evangelicals, understood religious national identity to be emphatically Protestant under the terms of a Reformation settlement. The bishops’ revision proposals challenged the Protestant uniformity of the Church and so brought into question the constitutional relationship between Church and State. Thus the issue of national religion played a pivotal role in the revision controversy. Chapter one gives the background to the liturgical project in the Church, assessing the balance of power between the Anglican parties in the 1920s and explaining the purposes of revision. It is argued that the new Prayer Book reflected the reigning Centre-High orthodoxy of the House of Bishops and was moderately Anglo-Catholic in nature. This underlying agenda led many Evangelicals and advanced Anglo-Catholics to reject the new book. Chapters two and three describe the Evangelical and Anglo-Catholic responses respectively and argue that both parties were divided over revision, with large sections of both opposed to revision. Chapter four explains the attitude of the conservative Evangelical, Centre-High and ‘Western’ Catholic groupings towards the constitutional, cultural and moral dimensions of religious national identity. It argues that these understandings of national religion were a key cause of identity conflict within the Church and so determined the responses of each Church faction towards revision. Chapter five enlarges on the idea of Protestant national religion during the period by assessing the important role of the Free Churches and non-English mainline Churches in the crisis. It argues that the involvement of Protestants in these denominations was significant and that the ideologies of anti-Catholicism and national Protestantism motivated this. Finally, chapter six further emphasises the ‘national’ dimension of the revision controversy by explaining the attitude of the House of Commons to revision. It is asserted that the Commons’ debates on revision were in fact discussions on the role of national religion in 1920s Britain and that the rejections of the bishops’ proposals demonstrated the resilience of parliamentary Protestantism in British politics. Overall, the thesis concludes that, while Protestant national identity certainly weakened from the mid nineteenth century, this decline should not be exaggerated. Indeed the 1920s may have seen an upsurge in anti-Catholicism, as Protestants, in particular Evangelicals, reacted to the rise of Anglo-Catholicism in the Church and the post-war successes of Roman Catholicism. The idea of Protestant Britain remained a strong alternative to the conceptualisation of a broadly Christian Britain during 1920s.
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Brewitt-Taylor, Samuel. „'Christian radicalism' in the Church of England, 1957-1970“. Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e1a19573-6e94-46d7-92d7-d27e8f9f3458.
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This thesis is the first study of 'Christian radicalism' in the Church of England between 1957 and 1970. Radicalism grew in influence from the late 1950s, and burst into the national conversation with John Robinson’s 1963 bestseller, Honest to God. Emboldened by this success, between 1963 and 1965 radical leaders hoped they might fundamentally reform the Church of England, even though they were aware of the diversity of their supporting constituency. Yet by 1970, following a controversial turn towards social justice issues in the late 1960s, the movement had largely reached the point of disintegration. The thesis offers five central arguments. First, radicalism was fundamentally driven by a narrative of epochal transition, which understood British society in the late 1950s and early 1960s to be undergoing a seismic upheaval, comparable to the transition between the Middle Ages and the Renaissance. Secondly, this led radicals to exaggerate many of the social changes occurring in the period, and to imagine the emergence of a new social order. Radicals interpreted affluence as an era of unlimited technology, limited church decline as the arrival of a profoundly secular age, and limited sexual shifts as evidence of a sexual revolution. They effectively created the idea of the ‘secular society’, which became widely accepted once it was adopted by the Anglican hierarchy. Third, radical treatment of these themes was part of a tradition that went back to the 1940s; radicals anticipated many of the themes of the secular culture of the 1960s, not the other way round. Fourth, far from slavishly adopting secular intellectual frameworks, radical arguments were often framed using theological concepts, such as Christian eschatology. Finally, for all these reasons, Christian radicals made an original and influential contribution to the elite re-imagination of British society which occurred in the 1960s.
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Reeh, Tina Alice Bonne. „The Church of England and Britain's Cold War, 1937-1948“. Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2c197863-2037-4cf9-af48-590f5694abea.
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The thesis deals with Britain's early Cold War history and the political history of the Church of England. It mainly uses primary sources, and contributes to our growing understanding of the early Cold War, especially in its cultural/religious elements. It explores how the Church of England dealt with the development of the early Cold War in Britain. It argues that in order to understand better the Church of England's role, an account of its perspective on issues of state modernisation dating back to at least the 1930s is necessary. It was then, during a decade of authoritarianism, and especially at the Oxford Conference of 1937, that the Church' standpoint towards secularisation was established, while the transnational agenda of the ecumenical movement was also adopted and internalized by Church of England. The thesis also examines the agencies which it built and worked with: in particular the British Council of Churches and the World Council of Churches. As the Church is the Established Church, its relationship with specific government agencies, especially the British Foreign Office and the Ministry of Information also became increasingly important. The thesis reveals the Church of England's lack of autonomy in time of crisis and the importance of key individuals for the institutional leadership of the Church. Its ecumenical agenda had played an important role, but this was under pressure after the War, as a Europe-wide Christian community was increasingly challenged by 'Western Union' plans for a Cold War Western, Christian community and bloc. By 1948 the Church had been enrolled in the Cold War between East and West which was apparent in its alignment with British government policies and its withdrawn role in the ecumenical community. The thesis adds to our understanding of the Church of England's relationship to the state in these years, and contributes to the cultural dimension of the early Cold War in Britain.
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Barlow, Bernard Francis. „'A brother knocking at the door' : the Malines Conversations, 1921-25“. Thesis, University of St Andrews, 1994. http://hdl.handle.net/10023/13982.
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This thesis examines the history and development of the first "semi-official" face-to-face meetings between members of the Church of England and the Roman Catholic Church since the Reformation. The series of meetings were held at Malines, Belgium, under the presidency of Cardinal Mercier, and extended from 1921-1925. The initiative for these meetings came from private individuals, principally from Lord Halifax (2nd Viscount) on the Anglican side, and Abbe Fernand Portal, a French Roman Catholic priest. By involving Cardinal Mercier in these "private conversations", the participants succeeded in obtaining a guarded measure of authorization from the leadership of both Churches, from Randall Davidson, Archbishop of Canterbury, and from Pope Pius XI. When news of these Conversations at Malines eventually became public, it occasioned considerable negative reaction both from Evangelical Anglicans and the more ultramontane English Roman Catholics. The Evangelicals objected that the Anglican participants at these meetings were principally Anglo-Catholics and not representative of the whole Anglican Church, and the Roman Catholics objected to the fact that the meetings were being held on the Continent, and that English Roman Catholics had been excluded from the group of participants. The theological movements and historical conditions of the times militated against the success of these meetings, both in terms of arriving at a common and acceptable theological meeting point, and also in terms of the growing difference in organizational structures of both Churches. It was principally the enthusiasm and vision of Halifax, Portal and Mercier for preparing the groundwork of a united Christendom which provided the momentum for continued meetings. The Malines meetings in themselves did not result in any major ecumenical advance in their own time, but in several substantial ways they have initiated and contributed important elements in methodology and content to the present ecumenical work of the ARCIC Commission and in Anglican/Roman Catholic relations.
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Kirby, James. „Historians and the Church of England : religion and historical scholarship, c.1870-1920“. Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7056c671-d64b-4014-b209-f4f5dde2d39d.
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The years 1870 to 1920 saw an extraordinary efflorescence of English historical writing, dominated by historians who were committed members of the Church of England, many of them in holy orders. At a time when both history and religion were central to cultural life, when history was becoming a modern academic discipline, and when the relationship between Christianity and advanced knowledge was under unprecedented scrutiny, this was a phenomenon of considerable intellectual significance. To understand why this came about, it is necessary to understand the intellectual and institutional conditions in the Church of England at the time. The Oxford Movement and the rise of incarnational theology had drawn Anglicans in ever greater numbers towards the study of the past. At the same time, it was still widely held that the Church of England should be a ‘learned church’: it therefore encouraged scholarship, sacred and secular, amongst its laity and clergy. The result was to produce historians who approached the past with a new set of priorities. The history of the English nation and its constitution was rewritten to show that the church – and especially the medieval church – was the originator and guarantor of modern nationality and liberty. Attitudes to the Reformation shifted from the celebratory to the sceptical, or even the downright hostile. Economic historians even came to see the Reformation as a social revolution – as the origin of modern poverty or capitalism. New and distinctive ideas about progress and divine providence were developed and articulated. Most of all, an examination of Anglican historical scholarship shows the continued vitality of the Church of England and the limitations to the idea that intellectual life was secularised over the course of the nineteenth century. Instead, historiography continued to be shaped by Anglican thought and institutions at this critical stage in its development.
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Vannerley, D. „The Church's one foundation : the Anglican origins and ecclesiological significance of the 1920 Lambeth 'Appeal to all Christian people'“. Thesis, Canterbury Christ Church University, 2015. http://create.canterbury.ac.uk/15003/.
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How can the Anglican Communion resolve its problems of internal ecumenism to overcome the threat of rupture that faces it at the beginning of the twenty-first century? Anglican identity is not monolithic but pluriform within the particularity of its tradition. The Anglican way of being Christian is one that is discursive rather than definitive, aware of its roots but open to new expression of itself – and aware of the conditionality of any expression of Church in this passing world. However, from time to time, there are tensions within the tradition between those who hold differing views. In 1867, facing the challenge of maintaining Anglican unity, Archbishop Longley summoned a meeting of Anglican bishops who sought collective understanding in a discursive, dialogic fashion and which evolved into a Lambeth Conference Tradition. The bishops sought the common mind of the Church on problematic questions, always aware of the mutability of their conclusions and often willing to change their view according to changed circumstances. In this way they sought to maintain Anglican unity and the principle of comprehension whereby the tradition sought to be inclusive of diversity. The Sixth Conference in 1920 sought to address the wider question of Christian unity by employing the same methodology. The Appeal to All Christian People was intended to draw the churches into engagement with one another to overcome their differences and achieve a degree of ecclesial unity. Reconciliation of Christians with each other was set at the heart of ecumenical discourse and bore fruit in important ways. This thesis proposes that the same methodology can and should be deployed to address the disputes that exist within the Anglican Communion at the beginning of the twenty-first century. The Lambeth Conference Tradition is an essential element in Anglican heritage that Anglicans may only ignore at their peril.
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Bibbee, Jeffrey R. „The Church of England and Russian orthodoxy : politics and the ecumenical dialogue, 1888-1917“. Thesis, King's College London (University of London), 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.567581.
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Traditionally, historians have approached ecumenical activity as being motivated by secularisation theological zeal and missionary cooperation. One vital flaw in this triptych's limited analysis of ecumenical activity in the late nineteenth and early twentieth centuries is its failure to account for the influence of foreign policy on the relationships between Churches. This account of the Anglican-Russian Orthodox dialogue between 1888 and 1917 illustrates how the traditional interpretations of such activities fail to explain fully the motivations and actions of the ecumenical dialogue. The Anglican-Russian Orthodox dialogue was influenced greatly by the political aspirations of the British embassy in St Petersburg and its desire to develop a new conduit of communication with the Russian state through Constantine Pobedonostov the chief procurator of the Russian Holy Synod and advisor to Alexander III. As a result, the Church of England's relationship with the Russian Orthodox Church was encouraged and exploited to providea non-political cover for the embassy. Although the initiative was stillborn in terms of diplomacy, it did introduce the subsequently pivotal influence of William Birkbeck into the ecumenical dialogue with the Russians. Birkbeck's approach to reunion differed greatly from his predecessorass he sought to bring about reunion by promoting cultural, social, political and religious understanding instead of purely focusing on the theological differences between the two Churches. Birkbeck attempted to recast Russia and her Church in a positive light to overturn the negative perceptions of Russia amongst the majority of the English public. Birkbeck's efforts resulted in numerous publications that addressed themes previously unimportant in ecumenical writings and in several high-profile trips by leading Anglican clerics, such as Bishop Creighton and Archbishop Maclagan of York. This thesis examines the direct contact with Russian leaders and the importance of the 1888 celebrations at Kiev in changing the direction and impact of Anglican-Russian Orthodox relations and Birkbeck's publications personal trips and efforts with clerical delegations to implement a new type of ecumenical dialogue utilizing cultural and political, asw ell as religious themes to create sufficient mutual understanding to form a platform on which to build Christian unity. Birkbeck and the Anglican-Russian Orthodox dialoguea re an appropriate case study to show that religion, ecumenism and foreign policy in the nineteenth and early twentieth centuries were intersecting and cross-pollinating.
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Grimley, Matthew. „Citizenship, community and the Church of England : Anglican theories of the State, c.1926-1939“. Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286655.
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Tugwood, Marion. „Women, mission and power : the Women's Missionary Association of the Presbyterian Church of England, 1878-1972“. Thesis, University of Manchester, 2016. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:296475.
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In this thesis I argue that the received understanding of the work of the Women’s Missionary Association of the Presbyterian Church of England is flawed in that it does not acknowledge the agency of women themselves in creating and directing the path of the Association and its work of mission. Using archive material from the Presbyterian Church of England, and the Women’s Missionary Association itself, I show that as the context in which they were operating changed, the Women’s Missionary Association responded to that shifting context, and that changes in their relationship to the national Church affected the work that they sought to do among the congregations. I uncover a hitherto hidden story and to relate it to the context of the United Reformed Church which stands in the tradition of Presbyterians, Congregationalists and Churches of Christ. I demonstrate how the Story of the Women’s Missionary Association interacts with changing paradigms of mission. Further, I discuss the role of power relationships between the Women’s Missionary Association and the Presbyterian Church of England and the changing role and powerfulness/powerlessness of women in the Presbyterian Church and its successor the United Reformed Church. I show how seeming powerlessness can confer power and how being invited to the seat of power can restrict agency for the women of the Church. Finally, I look at the implications for the contemporary United Reformed Church.
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Burgess, Neil. „Residential ordination training in the Church of England 1920-80 with special reference to Lincoln Theological College“. Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335783.
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Dalgaard, Anne Elisabeth. „For and against "Rome" : the case of Edmund Bishop, 1846-1917“. Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28722.
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Previous studies of the life and thought of Edmund Bishop (1846-1917), an English liturgiologist and convert to Catholicism, have underplayed the change in his attitude from positive to negative with respect to the institutional Catholic Church. This crucial shift in thinking occurred during 1899-1901, and is clearly reflected in his own writings. From then on, he differentiated between the institution that was the Catholic Church and Catholicism as a religion. Although he remained faithful to the latter, his diaries and letters preserve an intentional record of his severe criticism of the Catholic hierarchy. Bishop's views represent those of a layman and of an informed observer at a time when the Catholic Church was confronting the Modernist challenge.
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Parker, Margaret. „Some aspects of episcopal authority in the Church of England 1928-1981 with special reference to the ecumenical dialogue“. Thesis, King's College London (University of London), 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248673.
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Liveris, Leonie Beth. „An analysis of the aims, methods, organisation and achievements of the Church of England Zenana Missionary Society, 1852-1920“. Thesis, Liveris, Leonie Beth (1995) An analysis of the aims, methods, organisation and achievements of the Church of England Zenana Missionary Society, 1852-1920. Masters by Research thesis, Murdoch University, 1995. https://researchrepository.murdoch.edu.au/id/eprint/50509/.
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The thesis analyses the aims, methods, organisation and achievements of the women who joined the Church of England Zenana Missionary Society as missionaries and members at home. It also considers the contribution they made to the Church by evangelizing, education and medical care to the women of India and to their eventual emancipation from the zenanas.
During the nineteenth century the Protestant missionary movement to India was influenced and encouraged by three significant forces that emerged in Britain - Imperialism, Evangelicalism and changing demographic forces. The opening of India to missionaries in 1813 allowed male societies to organise and expand under the endorsement of the Evangelical revival. The enthusiasm for empire and for evangelizing the ’heathen* combined with the phenomenon of 'surplus women' in Britain to open up prospects for the creation of parallel women’s missionary societies to work with Indian women and children. Their mission was conservative and Evangelical, their purpose was to give service in the mission field while endorsing traditional female roles as teachers and nurturers.
This thesis analyses the development of the Anglican women's missionary societies with particular emphasis on the Church of England Zenana Missionary Society from 1852 to 1920, using the society's journal India's Women. The CEZMS attracted a conservative, middle-class membership whose experience of the 'public sphere' came from their work in philanthropic endeavours. From 1880 the Society was an independent Anglican organisation, separate from the Church Missionary Society. Yet patriarchal patronage and the influence of male clergy and retired Indian civil servants within the society ensured careful control of their work in India. Whilst the training of the women missionaries equipped them with skills to educate and provide medical services to suffering Indian women in the zenanas, their prime concern was the desire to preach the Gospel.
The thesis examines the financial problems together with the secular challenges to a declining religious population which led to the decreasing numbers of new candidates in the twentieth century, and subsequent closure of mission stations and retrenchment of women missionaries. The thesis considers the effects of the Great War on the work and personnel of the CEZMS, in addition to the demands by women for reforms in society and the Church of England.
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Morawiecki, Jennifer A. „The peculiar mission of christian womanhood : the selection and preparation of women missionaries of the Church of England Zenana Missionary Society, 1880-1920“. Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262716.
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Maxwell, Sarah. „Vocation that transcends hypocrisy : explorations of attitudes to homosexuality in the Church of England 1967-2007 through the voices of retired and serving clergy“. Thesis, University of Chichester, 2011. http://eprints.chi.ac.uk/952/.
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This thesis examines the ways in which homosexual clergy transcend the hypocrisy identified by the study as inherent within the Church of England's approach to them. It explores ways in which the homosexual respondents employ strategies to negotiate cognitive dissonance caused by the Church's stigmatisation of their lifestyle. It concludes by exploring reasons, hitherto largely unidentified, that explain why homosexual clergy choose to remain within the homonegative Church, presenting the Transcendent Vocation as their overarching motivation. This term, coined by the thesis, represents a conviction of God's calling felt so strongly by the homosexual respondents that they were determined to remain within the institution regardless of its treatment of them. Since the decriminalisation of homosexual acts in 1967 and despite subsequent secular liberalisation,' the Church of England has continued to maintain its traditional homonegative teaching. Successive reports have' . expressed the Church's desire to listen to the experiences of homosexuals. Focussing on the lived experiences of twelve heterogeneous homosexual clergymen, this thesis makes an important contribution to the 'listening process' as it explores how attitudes to homosexuality· shown to have developed during the period 1967-2007 have affected them. It provides evidence that homosexual clergymen are victims of hypocrisy on the part of the Church of England, and identifies reasons why they choose to tolerate this situation." Through analysis of interview data, not only from homosexual clergy but also from ten retired heterosexual clergymen whose ministries spanned the forty-year period, the thesis examines how, as secular attitudes became progressively more liberal and legal reforms outlawed discrimination, the Church made increasing use of hypocrisy in its approach to homosexual clergy. It is shown how the Church hypocritically manages to continue to use the services of practising homosexual clergy while officially forbidding them to exist, and that remarkably such clergy accept this state of affairs because of their Transcendent Vocation.
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Turner, Garth. „Cathedrals and change in the twentieth century : aspects of the life of the cathedrals of the Church of England with special reference to the Cathedral Commissions of 1925, 1958, 1992“. Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/cathedrals-and-change-in-the-twentieth-centuryaspects-of-the-life-of-the-cathedrals-of-the-church-of-englandwith-special-reference-to-the-cathedral-commissions-of-1925-1958-1992(673f7471-6b58-4d05-9cda-1b64f8240bd0).html.
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Four commissions considered cathedrals during the nineteenth century. The first two gave them their modern structure: a dean, a small number of stipendiary, residentiary, canons, a larger honorary body. But the principal achievement of these commissions was negative; their emphasis was on the removal of wealth. The second two sought to give new corporate and diocesan life to these ancient bodies. Their aspirations, however, never achieved parliamentary enactment. Thus in the early twentieth century there was will for the reform; the establishment of the Church Assembly presented more auspicious circumstances in which to attempt it. The thesis falls into two related parts. The first traces institutional change across the twentieth-century - change which can be measured by the statutory outcome of the proposals of the three commissions which sat during the century. It will be argued that all three were clearly products of their times, showing the influence of context: of social (and technological) change and of the mind-set of the Church: the first two, reflecting that Church, were conservative and respectful of inheritance and tradition. The last, in an age socially, politically, administratively, ecclesiastically, much changed, was radical. It showed less respect for tradition and a greater susceptibility to external factors: markedly to contemporary management theory. Constitutions regulate a life. The second part explores aspects of that life. All the aspects reviewed helped to form, and were in turn re-formed by, the Commissions and the consequent Measures. First among the subjects examined is the fundamental, defining, relationship, that with the bishop and the diocese. Other chapters discuss the force of external, social, change in shaping and moulding the work and witness of cathedrals, and their methods and standards of pastoral care. The ecumenical movement, though scarcely noticed by the first Commission, was already a factor in the work of a few cathedrals. The 1990s commission assumed, and its Measure provided for, ecumenical involvement. The first commission noted the fact of dissension within cathedrals and between them and their bishops; such troubles were the immediate cause of the last commission; the final chapter examines publicly prominent episodes of dissension. Throughout the century, in their witness the cathedrals responded, sometimes profoundly, to a context of change; their historic constitutions and the independence they conferred enabled the cathedrals to conduct a richly varied public ministry The, frequently decisive, force of personalities, especially of deans and provosts, in producing that ministry, is emphasised. The progress of the parish church cathedrals from, early in the century, scant institutional life to, by its end, parity with their ancient counterparts, is traced. The main text is supported by appendices, including two respectively providing biographical notes on those mentioned in the text, and definitions of specialist terms.
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Kaplowitz, Benjamin Mark. „A Church in New England“. Thesis, Virginia Tech, 2016. http://hdl.handle.net/10919/64453.
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The project explores light as a material element and as a spacial generator, and how the intercession of other disparate, different material elements can work to create disparate, different material conditions that manifest specific physical phenomena that hold direct implications for the metaphysical (here, spiritual) experience of the inhabitant.
This project doesn't create an arena for a specific experience, but rather strives to generate a spectrum on which to relate an individual chosen action to the physical self (here, now, made spiritual). A self-reflection inspired by a visceral interaction with an ordered space, resulting in self-awareness in metaphysical (phenomenological) context. A building made of concrete, steel, wood, and light. A place for meditation, for prayer, and for worship.Master of Architecture
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Hughes, Alan Edmund. „The North of England in British fiction feature film, 1927-2000“. Thesis, University of Central Lancashire, 2018. http://clok.uclan.ac.uk/24013/.
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This thesis is an historical investigation of the North of England in British fiction feature film released between 1927 and 2000. Taking an approach to the research that involved an examination of the entire corpus of texts available, rather than the more orthodox route of studying a smaller number of films deemed representative of the wider body of work, this thesis has quantitatively and qualitatively mapped the presence of the North of England in British film outputs. This methodological approach is, in itself, unique compared to the existing studies of how the different regions or ‘Home Nations’ are depicted in British film, and therefore provides a template that can be used in any future examination of regional or sub-national identities in British film. Making a further original contribution to knowledge, this thesis both provides a definitive inventory of Northern set films and identifies that, throughout the period under scrutiny, the North has been depicted on film as an environment dominated by the working classes. Whilst it is invaluable to scholars of cultural history and film studies to have each of these areas finally definitively mapped, the greater worth of the research - and the most profound of its original contributions to knowledge - lies in its identification that across the 1927 to 2000 period the representations of the North on film have been congruous with and totemic of the conceptual location ascribed to the English working class.
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Kuhrt, Gordon Wilfred. „Ministry issues for the Church of England“. Thesis, Middlesex University, 2001. http://eprints.mdx.ac.uk/6475/.
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Volume 1 is substantially written by the author. The introduction explains the genesis of the Report - a call for a strategic national overview of the whole range of Ministry issues. Chapter 1 highlights key aspects of the changes in the contexts during the last two decades. These include church attendance, culture, mission, youth, women, laity, clergy numbers, finance and the national organisation of the Church of England. Chapter 2 describes the research methods. These included documentary material, field work throughout the country and beyond, and close collaboration with numerous colleagues. Chapter 3 employs papers from sociological and theological contributors on aspects of the history and theology of ordained ministry. This includes recent ecumenical developments. Chapter 4 provides both text and analysis of the little-known Canons, Regulations and especially Bishops' Statements of 1978, 1992 and 1994. Major themes emerge. Chapter 5 provides a historical survey of key events and reports on ministry strategy since 1964. These indicate important national developments, and, of special significance, emerging common patterns in diocesan strategies. Chapter 6 explains how areas of current uncertainty about finance, the law of employment and data protection, clergy numbers and ministry development affect strategic thinking. There are also four Working Parties now preparing major Reports. Chapter 7 addresses the unchanging aspects and the changing role of the stipendiary clergy, especially the episcopal, missionary and managerial elements. Chapter 8 offers Conclusions about a vision of the Church, the present key planks of strategy, and seven areas where strategic development could be pursued. Finally, I propose Recommendations for a way ahead. Volume 2 starts with Chapter 9. This consists of brief essays in thirty-five key areas. The expert contributors have mapped the situation at present and often offered some historical perspective. They have frequently pointed up issues to be addressed and listed the vital Reports etc. for those who need more detail. Crucial statistics are given at various points with numerous Tables, graphs and diagrams. The Bibliography includes all works cited in the Report, and other books etc. found useful in the years of writing. Appendices offer detailed information on 19 areas.
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Galloway, James. „English Arminianism and the parish clergy : a study of London and its environs c.1620-1640 /“. Title page, table of contents and abstract only, 1995. http://web4.library.adelaide.edu.au/theses/09PH/09phg174.pdf.
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Marsh, Dana Trombley. „Music, church, and Henry VIII's Reformation“. Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670102.
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Revell, Lynn. „Community and commitment in the Church of England“. Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369682.
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Village, Andrew. „Biblical interpretation among Church of England lay people“. Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/63960063-1dc5-475f-ba8b-e1c67a0c237f.
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Biblical interpretation among Church of England laity was assessed by questionnaire. Eleven churches took part in the final survey: 1800 questionnaires were distributed and 404 returned. Subjects read the healing story in Mark 9: 14-29 and then responded to questions on the passage, their attitudes to the bible and healing prayer. Liken scales assessed attitudes to the bible, morality, religious exclusivity and supernatural healing. Personality was assessed according to the Myers-Briggs typology using the Keirsey Temperament Sorter. Subjects from Evangelical churches had more conservative attitudes than those in Anglo-catholic or Broad churches. Attitudes were related to education level and the perceiving personality function, and were clustered according to level of conservatism and charismatic belief. Literal interpretation of the passage declined with age. Literal interpretation of biblical events declined with education level, but not among Evangelicals. Respondents preferred interpretations that matched their preferred perceiving or judging personality functions. Those who preferred intuition and feeling were also most likely to identify with characters in the story. Perception of horizon separation was related to familiarity with the passage, and preference for interpretative horizon was related to attitudes, judging personality function and education level. There was little evidence of strong community effects on interpretation. Dependence on others for interpretation was greater among women, negatively correlated with education level and positively correlated with age and personality preferences for sensing and feeling. Findings are discussed in relation to the roles of the individual, the Holy Spirit and the community in shaping interpretation, and to problems of evaluating interpretations in the church. Factors external to the text are important in generating meaning, but are sometimes less valuable in deciding between interpretations. Church and academy are fundamentally different worlds of discourse that overlap: the difference needs to be recognized, accepted and respected.
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Pritchard, Kathryn. „Bioethics, public policy and the Church of England“. Thesis, University of Winchester, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698197.
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Usher, Geoffrey Ronald. „Four decades of leadership: ministers of the Sydney Unitarian Church, 1927-1968“. Thesis, The University of Sydney, 1989. https://hdl.handle.net/2123/26228.
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In 1850 a group of people in Sydney deciding that they needed to do something about their Unitarian religion, placed this advertisement in The Sydney Herald:
"TO UNITARIANS
A few persons of this persuasion, feeling the great want of a place of worship, where they could honour God according to their consciences, are anxious to meet and cooperate with brethren of similar views, that they might by mutual aid and counsel make a beginning in carrying that they might by mutual aid and counsel make a beginning are solicited from Unitarians who reside in Sydney or are scattered throughout the Colony, with such suggestions as their wishes or experience may dictate; and, as this step is but preliminary, those who feel interested in advancing the great truth of the strict Unity of God, will please, for the present, address 'Alpha' at the office of the 'Herald'".
27
Harris, Jan G. „Mormons in Victorian England“. Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,13967.
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Albright, Andrea S. „The Religious and Political Reasons for the Changes in Anglican Vestments Between the Seventeenth and Nineteenth Centuries“. Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc500237/.
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This study investigates the liturgical attire of the Church of England from the seventeenth through the nineteenth century, by studying the major Anglican vestments, observing modifications and omissions in the garments and their uses, and researching the reasons for any changes. Using the various Anglican Prayer Books and the monarchial time periods as a guide, the progressive usages and styles of English liturgical attire are traced chronologically within the political, social and religious environments of each era. By examining extant originals in England, artistic representations, and ancient documentation, this thesis presents the religious symbolism, as well as the artistic and historical importance, of vestments within the Church of England from its foundation to the twentieth century.
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Spurr, John. „Anglican apologetic and the Restoration Church“. Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.
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30
Chapman, Robert Bertram. „Eucharistic sacrifice as missionary gift in mission-shaped church“. Thesis, Lambeth Palace Library, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.734180.
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31
Taylor, William. „Narratives of identity : the Syrian Orthodox Church and the Church of England, 1895-1914“. Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.538131.
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32
Anan, Gabriel. „Managing change in the Church of England : Church leaders in the Diocese of Chelmsford“. Thesis, University of East London, 2008. http://roar.uel.ac.uk/3384/.
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This study investigates managing change in the Church of England. It focuses on the church leaders in the Diocese of Chelmsford, of working towards a policy of becoming self-financing churches proposed by the Bishop of Chelmsford, in his response to the recommendation of the Turnbull Report (1995). Data collected from church leaders by postal survey and the interviews carried out revealed that in achieving the policy, two key strategies were identified: (i) Income Generation and (ii) Cost Reduction. To achieve the first strategy, three activities or projects were initiated: training of lay people, church growth and increase in giving. For the second strategy, two activities or projects were introduced: use of more volunteers and energy consumption. Data collected from the postal survey on these two strategies were analysed using quantitative method. Data was also collected from publications and websites to reflect the comments of the respondents. Regarding the collection of interview data, one of the most significant findings in this study was that five church leaders adopted a working management style useful to them in their managing change, particularly, in the area of resistance and uncertainties. It was further identified from the data collected that to manage change it was necessary for the church leaders and their voluntary group leaders to have a new way (though differences and similarities were identified in their approach) to acquiring new knowledge through experiential learning during the process. The study further addresses the current issues of resistance as far as church management is concerned. It identifies the usefulness for adopting the skills of two disciplines: leadership and management in order that, the complexity of managing resistance, during change could be dealt with in the process.
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Brodin, Emma Victoria. „Sex discrimination in employment within the Church of England“. Thesis, University of Huddersfield, 1997. http://eprints.hud.ac.uk/id/eprint/4753/.
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The principle of equality in the workplace, enshrined in the Sex Discrimination Act 1975, applies to a wide category of workers. However, there are certain exceptions to the legislation. Ministers of religion are not protected by the Act where employment is limited to one sex. Historically "employment" as a Church of England priest was limited to one sex. Then in 1993, following the momentous General Synod vote, legislation was passed which allowed women to be ordained as priests. A significant change had taken place regarding the theology of the Church. This shift in theology also brought the legal position of priests, in relation to sex discrimination, into question. An initial question was, should such priests be protected by secular employment legislation? if so, what are the legal difficulties of inclusion under the Sex Discrimination Act, and what are the practical difficulties of accommodation under the Act? These questions form the foundation stones of this thesis. A four stage process was used to answer these questions. First, a philosophical analysis of the theory behind sex discrimination law was undertaken, focusing on the concepts of equality and difference. Secondly, the position of the Church of England in relation to sex discrimination law was assessed with special reference to the employment status of ministers of religion. Thirdly, drawing on the theoretical work of stages one and two, an empirical investigation into the treatment of Church of England priests was conducted. The fourth stage built upon the empirical findings and the theoretical framework. British and European Community sex discrimination law was critically analysed, as was the relevant ecclesiastical law, and recommendations for law reform were made.
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Chandler, Andrew Michael. „The Church of England and Nazi Germany, 1933-1945“. Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/251497.
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35
Ciechanowicz, Edward Leigh Bundock. „The Church of England and the unemployed : 1919-1939“. Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390371.
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36
Cleugh, Hannah. „Baptism and burial in the Reformation Church of England“. Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503978.
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Cheeseman, Colin. „Globalization, postmodernity, culture shift and the Church of England“. Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327441.
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Åklundh, Jens. „The church courts in Restoration England, 1660-c. 1689“. Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/289125.
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After a two-decade hiatus, the English church courts were revived by an act of Parliament on 27 July 1661, to resume their traditional task of correcting spiritual and moral misdemeanours. Soon thereafter, parishioners across England's dioceses once more faced admonition, fines, excommunication, and even imprisonment if they failed to conform to the laws of the restored Church of England. Whether they were successful or not in maintaining orthodoxy has been the principal question guiding historians interested in these tribunals, and most have concluded that, at least compared to their antebellum predecessors, the restored church courts constituted little more than a paper tiger, whose censures did little to halt the spread of dissent, partial conformity and immoral behaviour. This thesis will, in part, question such conclusions. Its main purpose, however, is to make a methodological intervention in the study of ecclesiastical court records. Rejecting Geoffrey Elton's assertion that these records represent 'the most strikingly repulsive relics of the past', it argues that a closer, more creative study of the bureaucratic processes maintaining the church courts can considerably enhance not only our understanding of these rather enigmatic tribunals but also of the individuals and communities who interacted with them. Studying those in charge of the courts, the first half of this thesis will explore the considerable friction between the Church's ministry and the salaried bureaucrats and lawyers permanently staffing the courts. This, it argues, has important ramifications for our understanding of early modern office-holding, but it also sheds new light on the theological disposition of the Restoration Church. Using the same sources, coupled with substantial consultation of contemporary polemic, letters and diaries, the fourth and fifth chapters will argue that the sanctions of the restored church courts were often far from the 'empty threat' historians have tended to assume. Excommunication in particular could be profoundly distressing even for such radical dissenters as the Quakers, and this should cause us to reconsider how individuals and communities from various hues of the denominational spectrum related to the established Church.
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McFadyen, Donald Colin Ross. „Towards a practical ecclesiology for the Church of England“. Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613820.
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Christian, Anthony Clive Hammond. „Power and policy making in the Church of England“. Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244318.
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Ramsay, Laura Monica. „Church of England attitudes to sexuality, c. 1918-90“. Thesis, University of Nottingham, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.715405.
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Robbins, Mandy. „Clergywomen in the Church of England : ministry and personality“. Thesis, Bangor University, 2002. https://research.bangor.ac.uk/portal/en/theses/clergywomen-in-the-church-of-england--ministry-and-personality(35aa65e1-6085-4933-8839-c2683f37cff1).html.
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Fielden, Kevin Christopher. „The Church of England in the First World War“. Digital Commons @ East Tennessee State University, 2005. https://dc.etsu.edu/etd/1080.
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The Church of England was at a crossroads in 1914 as the First World War began. The war was seen as an opportunity to revitalize it and return it to its role of prominence in society. In comparison to other areas of study, the role of the Church of England during this time period is inadequately examined.
Primary sources including letters, diaries, contemporary newspaper accounts and pastors' sermons were used. Also secondary sources provided background and analysis about the people, events and movements of the time. A handful of papers and journal articles that specifically dealt with a particular aspect of the research provided some analysis.
This thesis examines the Anglican Church as the war began and during the war both domestically and at the front in order to judge the response it made to the war.
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Kearns, David Richard. „Common Law Judicial Office, Sovereignty, and the Church of England in Restoration England, 1660-1688“. Thesis, The University of Sydney, 2019. https://hdl.handle.net/2123/21468.
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This thesis argues that Restoration English debate over sovereignty and state was dominated by attempts to configure the scope of common law judicial office, with arguments in favour of the judiciary’s subordination to the king or Church of England the most common. In response, members of the Restoration judiciary not only rhetorically defended their office as independent, but the judges of the Court of King’s Bench, the highest common law court, exercised their office in such a way as to affirm their independence. They effected this through two processes. First, they grounded their office chiefly in the lex non scripta, rather than statute developed by king or parliament. The Restoration judiciary focused on the customary practices of the realm, found through research into the records of the common law itself. They engaged with statute – the lex scripta – ambivalently, at times ignoring it, or citing it in the face of explicit opposition by Charles II and James II to the legislation in question. Second, the judges claimed their office was responsible for the administration of temporal concerns, such as the defence of the realm, and distinguished this from the salvific focus of the Church, which they described as spiritual. That the judiciary exercised their office as independent of Church and crown requires that we rethink our historiographic approaches to the Restoration, which have tended to treat sovereignty as juridically hierarchical, and Restoration England as confessionalised. As we will see, though the judiciary recognised the king as sovereign, they claimed this entailed only a marginal legal power, its limits subject to the common law judiciary, not an exclusive supremacy over the law. And although the Restoration judiciary prosecuted along confessional lines, they did so not in terms of the salvific focus of the Church, but in terms of the temporal focus of the common law, subordinating the Church to the needs of the state.
45
Shepherd, Peter William. „Who are church schools for? : towards an ecclesiology for Church of England voluntary aided secondary schools“. n.p, 2003. http://ethos.bl.uk/.
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Wright, Luke S. H. „Samuel Taylor Coleridge and the Anglican Church“. Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248997.
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47
Phillips, Robert A. „Church planting in New England a historical survey of cultural development and interviews with church planting pastors /“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Banyard, Sheila Kathryn. „Transforming teams : the future of Church of England team ministries in a mixed economy church“. Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683007.
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Whiting, Michael Walter. „The Church of England in Australia and state aid for church schools in Canberra, 1956“. Thesis, The University of Sydney, 2020. https://hdl.handle.net/2123/21888.
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This is a study of the discord and friction within the Church of England in Australia in 1956 in relation to the advent of state aid for church schools in Canberra. It asserts that the resulting controversy illustrated a persistent organisational dissonance within the Church of England in Australia at that time. The Commonwealth government’s financial proposal, early in July 1956, to the two Church of England secondary schools and the two Roman Catholic secondary schools in the Australian Capital Territory, by way of a subsidy on the interest on loans for new capital works, was to be the first direct state aid to church schools in Australia in the twentieth century. This study proposes that at the time the Church of England in Australia was a proposed confederation of twenty-five dioceses characterised by a persistent institutional inability to achieve coherence and unity generally. This was despite a recent agreement on a national constitution to achieve autonomy within the Anglican Communion. The state aid controversy brought several key governance questions to the surface. The resolve of the executive decision-makers of the diocese of Canberra and Goulburn to accept the Commonwealth proposal occurred against a church background of a declining adherence, a reducing national presence, and an increasing social and cultural marginalisation. There was, therefore, a growing reliance on church schooling as a means of social engagement for the institutional church. The dissensions, even antagonisms, within the national and the local diocesan church were encouraged by a remnant sectarianism among many Anglicans. At the same time, the actions of the diocese of Canberra and Goulburn highlighted not only its independence within the national church but the exceptionality of Canberra and the disagreements and ambivalence within the Church of England in Australia regarding the national capital.
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Ortner, Ulrich J. „Die Trinitätslehre Samuel Clarkes : ein Forschungsbeitrag zur Theologie der frühen englischen Aufklärung /“. Frankfurt am Main ; Berlin ; Paris [etc] : P. Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb370471918.
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