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Dissertations / Theses on the topic 'Church of England'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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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12

Hall, Robert G. "Church discipline in Puritan New England an expression of covenantal order /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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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22

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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23

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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24

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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25

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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26

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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27

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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28

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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29

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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30

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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31

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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32

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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33

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.

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34

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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35

Tarrant, Judith. "Church and state in the Diocese of Hereford, 1327-1535." Master's thesis, Department of History, 1988. http://hdl.handle.net/2123/9036.

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36

Philp, Robert Henry Haldon. ""Steel all through" the Church of England in central Queensland : transplantation and adaptation, 1892-1942 /." Connect to this title online, 2002. http://elvis.cqu.edu.au/thesis/adt-QCQU/public/adt-QCQU20031117.164918/index.html.

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37

Forsyth, James. "Music of the Anglican churches in Sydney and surrounding regions." Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/2447.

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38

Elliott, Kenneth Ray. "Anglican church policy, eighteenth century conflict, and the American episcopate." Diss., Mississippi State : Mississippi State University, 2007. http://library.msstate.edu/etd/show.asp?etd=etd-11072007-102228.

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39

Leuenberger, Samuel. "Cultus ancilla scripturae : das Book of common prayer als erweckliche Liturgie : ein Vermächtnis des Puritanismus /." Basel : F. Reinhardt Kommissionsverl, 1986. http://catalogue.bnf.fr/ark:/12148/cb36626515h.

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40

Pope, Earl A. "New England Calvinism and the disruption of the Presbyterian Church." New York : Garland Pub, 1987. http://catalog.hathitrust.org/api/volumes/oclc/15792178.html.

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41

Carter, Grayson. "Evangelical seceders from the Church of England, c.1800-1850." Thesis, University of Oxford, 1990. https://ora.ox.ac.uk/objects/uuid:7f44d05a-a1c2-414d-8b16-55540d4ef92f.

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This thesis examines the major themes and personalities which influenced the outbreak of a number of Evangelical clerical secessions from the Church of England during the first half of the nineteenth century. Chapter one discusses the relationship between the Evangelicals and the Church of England. Chapter two examines the Evangelicals' objections to certain aspects of the Established Church during the late eighteenth century, especially those things which appeared to inhibit evangelism. Chapter three examines Irish Evangelical seceders, in particular the secessions of John Walker and Thomas Kelly. These influential clergymen abandoned the Church and established their own 'connexions' based on a return to 'Apostolic' principles, which were propagated with disruptive effects on both sides of the Irish Sea. Chapter four investigates the outbreak of the Western Schism: a small band of well-connected Evangelical clergy and laymen who seceded from the Church of England in 1815, and formed their own religious 'connexion.' The Schism's antinomian influence was considerable, provoking an alarmed response. Chapter five enquires into the outbreak of millennial expectation in England, in particular the influence of Henry Drummond and Edward Irving, and the founding of the celebrated Albury Conferences for the study of unfulfilled prophecy. Chapter six explores the similar outbreak of millennial expectation in Ireland. Lady Powerscourt, the Powerscourt Conferences, the early career of John Nelson Darby, and the formation of the Christian Brethren are all considered. Chapter seven is set in Oxford, where Darby's teachings were being advanced by Henry Bulteel, the influential Evangelical curate of St. Ebbe's. The propagation of Bulteel 's dogmatic Protestantism produced a theological and doctrinal backlash, which paved the way for the advancement of the Oxford Movement and the publication of the Tracts. Chapter eight examines the secession of the Hon. and Rev. Baptist W. Noel, and the Evangelical response to the Gorham affair. Chapter nine probes into the contentious case of the Rev. James Shore, and the canonical implications of clerical secession from the Church of England. These Evangelical secessions were often influential out of all proportion to their numbers, provoking consternation within both the Church and Evangelicalism, and highlighting the inherent tensions between the evangelical conversionist imperative and the principles and practice of a national religious establishment.

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42

Podmore, Colin John. "The role of the Moravian Church in England 1728-1760." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260152.

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43

Bradley, Simon. "The Gothic Revival and the Church of England 1790-1840." Thesis, Courtauld Institute of Art (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363044.

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44

Hebb, Ross. "The Church of England in loyalist New Brunswick, 1783-1825." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683289.

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45

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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46

Lankshear, David William. "One church or three? : using statistics as a tool for mission : a statistical profile of the Church of England today with special reference to the Diocese of Chelmsford." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683298.

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47

Champion, J. A. I. "The ancient constitution of the Christian Church : the Church of England and its enemies 1660-1730." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292245.

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48

Shepherd, Peter William. "Who are church schools for? : towards an ecclesiology for Church of England voluntary aided secondary schools." Thesis, Open University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.403882.

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49

Clark, David R. "A year round church in a seasonal town local church ministry in New England resort communities /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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50

Johnson, Christopher. "The priesthood in Anglo-Saxon England." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:21163779-5879-4da7-9582-7fd3b7a489f1.

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The Priesthood in Anglo-Saxon England explores the life and work of priests in England between the arrival of St. Augustine in 597 and the reforming Council of Clofesho of 747. It seeks to reposition priests within the consciousness of Anglo-Saxon historians by demonstrating the essential role which they played first in the conversion of the English, and then in the pastoral care which the English people received up to the reforms instigated by Archbishop Cuthbert at the 747 Council of Clofesho. The thesis draws on several trends in recent Anglo-Saxon historiography, notably focus in recent years on the role and function of monasteria. Sarah Foot’s work, Monastic Life in Anglo-Saxon England, c. 600 – 900, is the primary study in this area. Many historians working in this area have read Bede’s Historia Ecclesiastica, the main narrative source for our period, in a predominantly monastic light. Close attention to the text of this and other works of Bede’s however demonstrates that priests were indispensable in the initial conversion and continued care of the people, particularly because of their ability to celebrate the sacraments. This thesis contends that monasteria increasingly gained control over pastoral care through their continued endowment and royal privilege. This effectively removed the cura animarum from the bishops, to whom it was theoretically entrusted. Following the example of Theodore and Bede, and on the prompting of his contemporary Boniface, in 747 Archbishop Cuthbert recognised the need to reform the structure of the church in Southumbria, particularly the relationship between the episcopate and the monasteria, and so restore the cure to its rightful place. He and his fellow bishops achieved this by redefining pastoral care along sacramental grounds, thereby excluding monks from its exercise, and putting the priest back at the heart of the church’s mission to the people of England.

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