Relevant bibliographies by topics / Presbyterian Church of Aotearoa New Zealand

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Presbyterian Church of Aotearoa New Zealand'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 March 2023

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Journal articles on the topic "Presbyterian Church of Aotearoa New Zealand"

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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.
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Davidson, Allan K. "Völkner and Mokomoko: ‘Symbols of Reconciliation’ in Aotearoa, New Zealand." Studies in Church History 40 (2004): 317–29. http://dx.doi.org/10.1017/s0424208400002965.

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On 2 March 1865, the Revd Carl Sylvius Völkner, a Church Missionary Society (CMS) missionary, was hanged from a willow tree close to his own church and mission station at Opotiki in the Bay of Plenty, New Zealand. John Hobbs, who had arrived as a Methodist missionary in New Zealand in 1823, reported on ‘the very barbarous Murder of one of the best Missionaries in New Zealand’ and noted that Völkner’s death marked ‘a New Era in the history of this country’. Völkner was the first European missionary of any denonomination to be killed in New Zealand since missionary work began in 1814.
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Grace, Peter. "REVIEW: A possible new path to Māori-Pākehā understanding." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 311–13. http://dx.doi.org/10.24135/pjr.v25i1and2.507.

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Listening to the People of the Land: Christianity, Colonisation & the Path to Redemption, edited by Susan Healy. Auckland: Pax Christi, Aotearoa New Zealand, 2019, with support from the New Zealand Dominican Sisters. 332 pages. ISBN 978-0-473-45957-4.Praying for Peace: A Selection of Prayers and Reflections, edited by Kevin McBride. Auckland: Pax Christi, Aotearoa New Zealand, in association with the Pacific Media Centre, 2018. 152 pages. ISBN 978-0-473-43798-5.THE STRENGTH of this series of essays in Listening to the People of the Land is the varying perspectives given on the brutal losses forced on Māori by white and Christian colonisation. In fact, if New Zealand was a truly just society, the teachings here would be a significant part of our school curriculum. Editor Susan Healy draws the outline in the first 95 pages. Her chapter raises the occasional quibble and sometimes seems to downplay how inextricably interwoven were the settler culture and the Christian church in 1800s New Zealand.
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Pratt, Douglas. "Unintentional Receptive Ecumenism: From Ecclesial Margins to Ecumenical Exemplar – A New Zealand Case Study." Review of Ecumenical Studies Sibiu 8, no. 2 (August 1, 2016): 219–37. http://dx.doi.org/10.1515/ress-2016-0018.

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Abstract The Community Church of St John the Evangelist, situated on a relatively remote island off the east coast of New Zealand, is a unique ecumenical venture supported by the Anglican, Catholic, Methodist and Presbyterian Churches. This paper describes and situates this venture and discusses its development and modus vivendi in light of the paradigm of receptive ecumenism. This paradigm did not feature in the thinking of those who established this ecumenical community church; nevertheless it is argued that the paradigm aptly applies, so yielding the phenomenon of an unintentional receptive ecumenism at work.
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MacDonald, Charlotte. "Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 43–75. http://dx.doi.org/10.7202/037748ar.

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Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.
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Forsyth, Alexander. "Developing training for pioneer ministry in the Church of Scotland: Reflections on grounding pedagogy and lessons in practice from abroad." Theology in Scotland 26, no. 2 (December 16, 2019): 7–27. http://dx.doi.org/10.15664/tis.v26i2.1918.

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This article focusses on the formation and delivery of training and support for pioneer ministry in the Church of Scotland, by (i) reflecting on recent thinking on the place of theological education in enabling missional vocation; and (ii) presenting three case studies of approaches taken by denominations (in the Netherlands, Germany and Aotearoa New Zealand) which share a similar historical tradition with the Church of Scotland and which have seen similar trajectories of decline.
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Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.

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It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
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Betz, Mary. "Who is God for Us? Images of God in a Group of Catholic Women in Aotearoa New Zealand." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 223–39. http://dx.doi.org/10.1177/1030570x0501800207.

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Our understandings of God change and grow with us as we move through life. This study of a group of New Zealand Catholic women finds that childhood God images were shaped more by who our parents were to us than the catechism we memorised. By middle adulthood our images of God reflect not only some lasting childhood images but the experiences of friendship, role modelling, groups we belong to, study, parenting, solitude, nature and the pain of suffering. Our adulthood God images, especially in terms of gender and power, are also linked with 198nd suffering, and how we envision church.
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Dancer, Anthony. "Welfare, Church and the Pursuit of Justice in the Land of the Long White Cloud." International Journal of Public Theology 3, no. 1 (2009): 97–107. http://dx.doi.org/10.1163/156973209x387334.

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AbstractThe relationship between Christianity and social development in New Zealand has been an historically complex one. Many of the early settlers to these islands came to escape a life of poverty in their mother country. Yet wherever there is wealth, there is poverty social problems, and they cast a long shadow over the promised land for the early colonizers and the indigenous Maori. The emergence of the welfare state in the 1930s paved the way for significant social transformation. It was understood by some to express 'applied Christianity'. With the comparatively recent demise of the Welfare State in New Zealand at the hands of neo-liberalism it is reasonable to consider whether this can equally be understood to indicate the demise of the Christianity's social import. Yet an appreciation of the church's predominantly informal social involvement throughout the history of these islands provides both a helpful interpretative key to the past and the future. Aotearoa New Zealand history may be one signifier that the priority for the pursuit of justice is to be found primarily at the margins amidst the informality of the ordinary, and far less at the centre of formality, systems and political institutions, and that the role of intentional Christian community in this might be as significant to the identity of the church as it is to the state.
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Kaye, Bruce. "Catholicity and a Vocation for the Anglican Communion." Anglican Theological Review 102, no. 1 (December 2020): 71–95. http://dx.doi.org/10.1177/000332862010200105.

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For several decades now, Anglican churches around the world have been struggling with serious conflicts about gender relationships. Internal troubles have been most apparent in the United States, Canada, England, Scotland, and more recently in Aotearoa New Zealand. These conflicts between churches have occupied the attention of the institutions of the Anglican Communion, usually in terms of establishing some framework of unity between the churches. In this context, I wish to suggest a different way of approaching these issues. I want to draw on a renewed sense of catholicity in the church and of the eschatological framework in which all Christians are called to live. In the process, I hope to offer a picture of what might be a vocation for the Anglican Communion, specifically its institutions, that will better honor the narrative tradition of Anglicanism and provide a more effective way into engaging with the problems of our times.
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Dissertations / Theses on the topic "Presbyterian Church of Aotearoa New Zealand"

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Jones, Susan Margaret, and n/a. "Governing for theologia : governance of Presbyterian ministry formation in the Presbyterian Church of Aotearoa New Zealand 1961-1997." University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.104312.

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This study of the governance of theological education examines significant policy and management decisions within Presbyterian ministry training in New Zealand between 1961 and 1997 in the light of Edward Farley�s integrated goal for theological education, theologia. Edward Farley�s argument that theologia, integration of theology (scientia) and theology (habitus), was fragmented from the first use of modern research university education as professional education for ordained ministry in the 1880s, provides a theoretical framework for analysing the influence of governance on theologia, through its effect on institutional organisation, structure and curricula. International unease about theological education is reflected in New Zealand Presbyterian ministry formation, though little sustained critical analysis is yet published in New Zealand. The period under study begins in 1961 when the Special Committee on Theological Training called for a Chair in Pastoral Theology to 1997 when the Presbyterian Church of Aotearoa New Zealand opened its Centre for Advanced Ministry Studies, later renamed the School of Ministry. Criteria signifying recovery and/or fragmentation of theologia drawn from Farley�s arguments are searched for in the beginning of University theology at Berlin and the beginning of ministry formation in Dunedin, New Zealand. The intervening time till 1960 is similarly analysed. Governance decisions about Pastoral Theology in the first case study and governance decisions about University, church and theology in the second, are then assessed. Constant rearranging of pastoral theology programmes symptomises increasing fragmentation of theologia as does the creation of a Pastoral Chair. Pastoral theology is left with the integrative responsibility, rendering other disciplines more scientific as feared by some Theological Hall teachers. Outside the University from 1876-1946, New Zealand Presbyterian ministry formation was still influenced by University expectations from Scotland and Berlin. After 1946, teaching within the University of Otago Faculty of Theology, Presbyterian teachers enjoyed considerable opportunities for integrated teaching. Fragmentation of theologia was therefore delayed and to some extent retarded. Increased University influence from 1992 meant these opportunities were lost. Finally, around the 1996 withdrawal of direct University engagement with Presbyterian ministry formation, formational goals were set for the Church�s new Centre of Advanced Ministry Studies. These aimed to integrate theology (scientia) and theology (habitus) retrospectively for ordinands after foundational theological education elsewhere. Earlier 1990s governance decisions affected achievement of these goals. This work argues that between 1961 and 1997 most governance decisions in New Zealand Presbyterian ministry formation exacerbated existing structural fragmentation of theologia. Differing arrangements to alleviate this were attempted, and integration of (scientia) and (habitus) occurred for some students and at different periods. Structurally, however, the University-approved four-fold programme continued, making pastoral theology�s role remained ambiguous and theologia�s fragmentation inevitable. While the New Zealand Presbyterian Church set its own ministry formation goals from 1961-1997, finance, prestige and educational philosophy prevented development of its own programme. Time and money were put into supporting University theology instead, and the University used to produce an educated ministry. It is now inevitable that the Church has to integrate theology (scientia) and theology (habitus) retrospectively for its students after theological education elsewhere.
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Mansill, Douglas B. "A civil and ecclesiastical union? The development of prison chaplaincy in Aotearoa-New Zealand." Click here to access this resource online, 2008. http://hdl.handle.net/10292/642.

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New Zealand prisons were a colonial construct established by early colonial administrations to deal with criminal behaviour occurring at the time of European settlement. Like the prison system, prison chaplaincy also had its origins in colonial experiences from the United Kingdom where chaplains were employed to meet the spiritual needs of those in institutions such as schools, hospitals, colleges, the military and legations. This thesis addressed the question of how the partnership between Church and State administrators in New Zealand for the provision of chaplaincy services developed between 1840 and 2006. Four phases were identified in the evolution of prison chaplaincy: phase one 1840-to-1950, characterised by ad hoc arrangements between clergy and local prison management; phase two 1951-to-1989 when Secretary for Justice Samuel Barnett established a formal relationship with the National Council of Churches and the Roman Catholic Church to provide chaplains for penal institutions; phase three identified as ‘prisons in change’ 1990-1999, when the Interim Chaplaincy Advisory Board and Prison Chaplaincy Advisory Board worked in tandem with the Departments of Justice and Corrections to administer the Prison Chaplaincy Service, arising from the recommendations of the Roper and Perry Reports; and phase four 2000-to-2006, a period when the Prison Chaplaincy Service of Aotearoa New Zealand was contracted to the Department of Corrections to employ prison chaplains. The research adopted a multi-faceted approach, consisting of phenomenology, ethno-methodology and hermeneutics to understand attitudes and experiences of key players and institutions in the evolution of Prison Chaplaincy. Data was collected through interviews of key informants, critical evaluation of published and unpublished material in public and private collections. The study identified six key factors that influenced the development of Prison Chaplaincy in New Zealand. These were: the nature of the Church-State interface, the impact of biculturalism, the influence of theological and ecclesiastical trends, and the impact of inter-church politics, the influence of socio economic trends and developments, and changes in Government policy. It also found that while there were tensions, the Church-State partnership had positive benefits for the spiritual outcomes for prisoners.
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Lange, Stuart, and n/a. "A rising tide : the growth of Evangelicalism and Evangelical identity among Presbyterians, Anglicans and University students in New Zealand, 1930-1965." University of Otago. Department of Theology and Religious Studies, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090618.161648.

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This thesis relates the resurgent evangelical Protestantism of mid-twentieth century New Zealand to the extensive international historiography which has emerged over the last thirty years, especially through the work of such scholars as David Bebbington in Britain and others in the USA, Canada and Australia. Understanding evangelicalism as a both an historical movement and a recurring set of doctrinal commitments, the new literature has highlighted evangelicalism as a trans-denominational and international movement, sharing such features as those identified in Bebbington�s quadrilateral. Weaving together the study of numerous key individuals, churches and organisations, the thesis argues that a self-aware, cross-denominational and fairly cohesive evangelical stream developed within New Zealand Protestantism between about 1930 and 1965. The thesis demonstrates that the university Evangelical Unions and the Inter-Varsity Fellowship (NZ) - both founded following a schism with the more liberal SCM in the early 1930s - were key factors in the reconstruction of evangelical identity and confidence and in the development of vigorous and expanding evangelical movements in New Zealand�s two largest Protestant denominations. The two key pre-war church leaders who inspired those movements, Thomas Miller (a confessionalist Presbyterian) and William Orange (a devotional Anglican), worked closely with the Evangelical Unions and IVF, and the leaders of the post-war evangelical movements (such as Graham Miller) had been significantly shaped by the EUs and IVF. Mid-century New Zealand evangelicalism was theologically conservative, but also emphasised reason, moderation and restraint, and those values were constantly reinforced by such leaders as Dr. John Laird and Professor E.M. Blaiklock. The renascent New Zealand evangelical movement rejected extremism, anti-intellectualism and ecclesiastical separatism. It explicitly distanced itself from American fundamentalism. In its outlook and cultural style, mid-twentieth century New Zealand evangelicalism largely reflected the prevailing Britishness of New Zealand in that period, and was strongly influenced by the British IVF. By the early 1960s, evangelicalism had become an increasingly significant element within Protestantism in New Zealand. As the movement matured, it had also become less cohesive.
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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Smith, Susan Elizabeth. "Contemporary Developments in Catholic Missiology : the Story of the Sisters of Our Lady of the Missions of the Province of Aotearoa New Zealand, 1861-2000." 2002. http://hdl.handle.net/2292/2336.

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Significant changes have occurred in the Catholic practice and theology of mission since the second Vatican Council (1962-65). To appreciate better the extent of these changes, I have charted major shifts in the story of mission of the Sisters of Our Lady of the Missions, founded in Lyon in 1861. In particular, I have examined the various theologies that informed these shifts. This micro-study of one particular Catholic group offers an entry-point into a consideration of contemporary Catholic theologies of mission and missionary practice. Since Vatican II, there has been a growing awareness of the universal and salvific presence of the Spirit in creation and history. I will seek to show how this has affected Catholic missiological reflection through an examination of the work of selected Catholic theologians. These theologians direct attention to the mission of the Spirit, and to the relation between the Spirit and the Son in the mission of the Triune God. This pneumatological emphasis often has been overlooked in theologies of mission that are more overtly ecclesiological or christological in their orientation. I then examine selected New Testament texts in order to discern the legitimacy of such pneumatological emphases in emerging trinitarian theologies of mission. While New Testament texts indicate that the mission of the Spirit is both antecedent and consequent to the mission of Jesus, the examination of scriptural texts in this research concentrates on the antecedent mission of the Holy Spirit in selected Johannine, Matthean and Lukan texts. My research suggests that an emphasis on the mission of the Spirit permits an understanding of mission that can expand the parameters associated with ecclesiocentric and christocentric models of mission.
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Books on the topic "Presbyterian Church of Aotearoa New Zealand"

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Peter, Matheson, McEldowney Dennis 1926-, and Presbyterian Church of New Zealand., eds. Presbyterians in Aotearoa, 1840-1990. Wellington: Presbyterian Church of New Zealand, 1990.

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Presbyterian Church of Aotearoa New Zealand, ed. Te Hinota Maori: The Maori Synod and Maori spirituality and ministry. [Wellington, N.Z.]: Presbyterian Church of Aotearoa New Zealand, 1992.

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A New Zealand prayer book = He Karakia Mihinare o Aotearoa: The Anglican Church in Aotearoa, New Zealand, and Polynesia. [San Francisco]: HarperSan Francisco, 1997.

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Churches, World Council of, ed. Aotearoa New Zealand: Defining moments in the gospel-culture encounter. Geneva, Switzerland: WCC Publications, 1996.

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Bergin, Helen. Spirituality in Aotearoa New Zealand =: He kupu whakawairua : Catholic voices. Auckland, N.Z: Accent Publications, 2002.

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Outspoken: Coming out in the Anglican Church of Aotearoa New Zealand. Dunedin, N.Z: Otago University Press, 2011.

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Davidson, Allan K. Christianity in Aotearoa: A history of church and society in New Zealand. 2nd ed. Wellington [N.Z.]: New Zealand Education for Ministry, 1997.

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A New Zealand prayer Book =: He Karakia Mihinare o Aotearoa. Auckland: Collins, 1989.

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Land and place: Spiritualities from Aotearoa New Zealand = He whenua, he wāhi. Auckland, N.Z: Accent Publications, 2004.

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Smithies, Ruth. Ten steps towards bicultural action: A handbook on partnership in Aotearoa-New Zealand. Wellington, N.Z: Catholic Commission for Justice, Peace and Development, Aotearoa-New Zealand, 1990.

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Book chapters on the topic "Presbyterian Church of Aotearoa New Zealand"

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Honoré, Christopher. "The Anglican Church in Aotearoa, New Zealand, and Polynesia." In The Wiley-Blackwell Companion to the Anglican Communion, 373–86. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch34.

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