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Dissertations / Theses on the topic 'Women and the anglican church'
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Ball, Gail Anne. "The Best Kept Secret in the Church: The Religious Life of Women in Australian Anglicanism 1892-1995." University of Sydney. Studies in Religion, 2000. http://hdl.handle.net/2123/800.
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Ball, Gail Anne. "The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /." Connect to full text, 2000. http://hdl.handle.net/2123/800.
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Thesis (Ph. D.)--University of Sydney, 2001.Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.
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Connelly, James Timothy. "Ordained ministry as a second career : a study of attitudes and practices within the Anglican Church in Victoria and Tasmania." Monash University, Faculty of Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5325.
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Finlay, Carol. "The engendered sermon how gender-sensitive homiletics formation can assist women to find their "voice" in the pulpit in the Anglican Church in Canada /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Hungerford, Catherine Lucy. "Rhetoric in testimonial stories associated with the debate over the ordination of women in the Sydney Anglican Diocese : form and function /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18054.pdf.
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James, Cathy L. "An opportunity for service : women of the Anglican mission to the Japanese in Canada, 1903-1957." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/30748.
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The present thesis is a study of the women involved in the Anglican mission to the Japanese Canadians between 1903 and 1957. Drawing on a variety of primary source documents housed in the Anglican church archives in Toronto and Vancouver, as well as information gathered in interviews with three former missionaries, the study aims to determine who these women were, what their work consisted of, their reasons for choosing to work among Japanese Canadians, and what effects their efforts had, not specifically on the intended recipients, but on the women themselves.
The thesis argues that much of the success of the mission, as measured by the number of Japanese Canadians who utilized its facilities and programmes, is due to the high level of involvement of local women. Until the World War II evacuation of Japanese Canadians from the coast of British Columbia, the mission's main facilities were located in Vancouver. In 1917 a male-dominated governing board took over the work, and attempted to 'professionalize' the mission during the interwar period. Still, of the over fifty middle-class Anglo-Canadian women, the majority were drawn from the local community, and a further seventeen Japanese Canadian women, originally from the mission's clientele, became involved in the work. A number of these women were employed as lay workers, and those who had the requisite training were engaged as professional missionaries, but more than half of the workers worked as volunteers.
Work in the mission offered an attractive outlet through which these women channelled their energy, skills, and humanitarian propensities. It allowed Anglo-Canadian women to take on a public role while upholding contemporary notions concerning appropriate behaviour for their sex, "race" and class, while the Japanese Canadian workers gained the acceptance and esteem of their Occidental colleagues, and access to a respectable occupation at a time when they had few options to choose from. Thus by creating and largely maintaining the mission, a number of Anglican women,
working within the confines of the maternal feminist ideology, built a sphere for themselves which encouraged their personal growth.Education, Faculty of
Graduate
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Cross, Thomas C. (Thomas Clinton). "The Life and Works of Charlotte Elizabeth Tonna: Anglican Evangelical Progressive." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278033/.
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Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.
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Pass, Andrea Rose. "British women missionaries in India, c.1917-1950." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4777425f-65ef-4515-8bfe-979bf7400c08.
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Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.
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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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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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Thomas, Stephen. "Newman and heresy : the Anglican writings." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6638/.
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The thesis examines the relationship between Newman's treatment of early Church heresies and his contemporary situation in the period up to 1845.Part I traces his view of heresy from the early Trinitarianism of its evangelical period and snows now It became a rhetorical tool in his defence of the Established Church, 1828-31, culminating in The Arians of the Fourth Century. His continuing use of analogies between Arianlsm and contemporary controversy is traced between 1832 and 1837, before an examination of the relation between rhetoric and politics in the years of Emancipation, Repeal and Reform (1829-32), and in the changed situation after 1832. Part II illustrates the use Newman made of his study of Sabellianism and Apollinarianism Ian Ism to describe 'liberalism', which he argued to be a heresy developing into an underlying Infidelity. His rhetoric was provoked by R.D.Hampden's view of Tests, and influenced by the example of his friend Blanco White's embracing of Unitarian ism in 1835. Newman's consideration, under the category 'Sabetlian', of a variety of systematic theologians arose out of a need to universalize Oxford controversies into an argument about 'rationalism' (Tract 73). He extended his critique both to aspects of Nicholas Wiseman's Roman Catholic apologetic, and, in his strictures upon H.H.Milman, to liberal Anglican historiography. Part III shows Newman's own past-present analogies turning Inwards upon himself in a parallel between his "Via Media' and Monophysltism. The relation of this analogy to his later reminiscences and to the revolution in his concept of orthodoxy and heresy in The Essay on Development, is considered. The modification of his general understanding of heresy, in the light of his new-found idea of development, is then related to his rhetorical use of specific heresies. The Conclusion assesses more theoretically the implications of Newman's rhetorlclzation of Antiquity and considers If there Is a fundamental coherence to his heresiology during the Anglican period.
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Peddle, Geoffrey. "The Anglican Church in Newfoundland : an exceptional case?" Thesis, Cardiff University, 2011. http://orca.cf.ac.uk/27921/.
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Statistical trends among the Anglican Churches of Canada, the United States of America and England demonstrate significant patterns of decline not yet apparent in the Anglican Church in Newfoundland. This dissertation sets out to assess the extent to which this resilience is associated with a civic and church structure that has maintained a high level of investment in the social components of religious expression and the more private devotional patterns of Anglican life. This dissertation is divided into three parts. Part 1 will look at the origins of the Anglican Church in Newfoundland and its contemporary place in society and will propose social capital theory as a theoretical explanation for the patterns of Anglican Church life in Newfoundland. The relevance of religious orientation theory will be considered as a counterbalance to ask if the social capital found among Anglican churchgoers in Newfoundland is at the expense of intrinsic religious motivation. Part 2 begins with a discussion of methodological considerations followed by a comparison of statistical trends since 1960 for the Anglican Church in Newfoundland, the Anglican Church in the rest of Canada, the Episcopal Church in the United States of America and the Church of England. A contemporary profile of the Diocese of Eastern Newfoundland and Labrador will then be considered followed by a qualitative study of the Diocese. Results from the US Congregational Life Survey administered in the Diocese will also be presented, enabling comparisons to be undertaken between the Anglican Church in Newfoundland and the Episcopal Church in the United States of America. Part 3 will reveal that in and around the Anglican Church in Newfoundland social capital remains high along with intrinsic religious motivation among churchgoers but it will be shown that the resilience of the Church is due to an unusually high degree of passive church membership in the wider society and the mutually beneficial way in which the Church and the community around it relate.
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Atta-Baffoe, Victor Reginald. "African cultures, African church, Anglican communion: incultuation and the church in Ghana." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411155.
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Orford, Barry Antony. "Henry Parry Liddon : correspondence on church and faith." Thesis, Bangor University, 2000. https://research.bangor.ac.uk/portal/en/theses/henry-parry-liddon--correspondence-on-church-and-faith(82ce86d8-79a3-4f49-bc01-0c0402f39b80).html.
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Henry Parry Liddon (1829-90) was one of the outstanding British Anglican Churchmen in the second half of the Nineteenth Century. His greatest contemporary fame was as a preacher, notably in St Paul's Cathedral, but he was also a learned theologian and a distinguished Bampton Lecturer. He was the close friend and biographer of the famous Tractarian leader, E. B. Pusey, as well as being acquainted with most of the leading religious and political figures of his day. However, since Liddon's death little attention has been paid to him. This biographical study examines certain aspects of Liddon's life and career through the medium of his correspondence, the greater part of which has been ignored by scholars. The core material is his letters written over a twenty-six years period to his friend Charles Lindley Wood (1839-1934), Second Viscount Halifax and influential High Church layman. This is supplemented by quotation from letters of Lid~on's to other correspondents, notably those written to the Revd Reginald Porter which are used in Chapter 2 to provide contrast with the letters quoted in the bulk of the thesis. Considerable use is also made of Liddon's private diaries. An introductory chapter sketches Liddon's life and background. The succeeding chapters explore through Liddon's correspondence his approach to theological matters, his attitude to the state of the Church of England in general and his views on that Church's leaders. Particular attention is paid to his opinions on, and participation in, the controversies surrounding the Athanasian Creed, the disestablishment of the Irish Church and attempts to refonn its Prayer Book, and the issue of Ritualism. This last mentioned subject involves examination of the Public Worship Regulation Act and the prosecutions of clergy which followed it. A concluding chapter assesses Liddon as a man, and also his place in the Victorian Church. The study is an original work based on primary sources, many of which have not previously been examined or utilised by writers on the Church of England in the Victorian era.
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Mok, Kai-wa Andy. "Bishop Hill : transformation and redevelopment of the HK Anglican Church Headquarters /." Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951415.
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Lankshear, Jane F. "Quality and diversity in Anglican primary schools : a study of denominational inspection." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683378.
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Mok, Kai-wa Andy, and 麥啓華. "Bishop Hill: transformation and redevelopmentof the HK Anglican Church Headquarters." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31984095.
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Roden, John. "The Anglican Church Railway Mission in southern Africa 1885-1980." Thesis, University of York, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284122.
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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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Henley, Carmen Ortiz. "The Women of Little Gidding: The First Anglican Nuns." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223380.
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This dissertation examines the lives and material production of the early modern women known as the Nuns of Little Gidding, Mary Collett Ferrar (1603-1680) and Anna Collett (1605-1639). The religious community at Little Gidding, Huntingsonshire (now Cambridgeshire), founded in 1626 by Mary Woodnoth Ferrar and her son Nicholas, housed forty-some members of the extended Ferrar, Collet, and Mapletoft family and their retainers. They devoted their lives to prayer, Bible study and memorization, contemplation, acts of charity, and the production of several unique Bible concordances or harmonies (as well as some Bible histories) of which fifteen are extant. Women were central to the spiritual life of the community, in particular, Mary and Anna who took vows of chastity. They were also the primary creators of the concordances, a task that entailed cutting up printed Bibles, reorganizing the text according to a complex scheme devised by Nicholas Ferrar. The resulting harmonized Gospel suppressed the discrepancies and differences in the four canonical accounts and produced a single, seamless narrative that preserved every detail of the originals. Close study of the relationship between image and text in the Gospel harmonies shows that the women sometimes chose particular images not to illustrate but rather to undermine the authority of the biblical narrative. Images might restore women to an account that minimizes, trivializes, or elides their importance in the life of Jesus. Thus, while their explicit task was to harmonize the Gospel accounts, the women were surreptitiously "deconstructing" them to reveal their discord.
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Cox, R. David. "A vision to fulfill "mutual responsibility and interdependence" in the Anglican Communion /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Mande, Wilson Muyinda. "An ethics for leadership power and the Anglican Church in Buganda." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=123326.
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This study is about ethics and leadership power in the Anglican church in Buganda. Exercising leadership power in church has on many occasions created difficulties and anxieties for both leaders and the church community. This study had two achievable aims. First, it aimed at investigating the motives that the church leaders attached to their leadership decisions and actions, hence power. The study investigated the motives behind the invitation of missionaries to Buganda and found that the motive was to strengthen military power on the part of the kabaka. For the missionaries in creating the Church Council, the motive was group advantage. The power interests and motives which accompanied them are discussed in chapter II. The motives that Bishop Tucker and the CMS missionaries attached to their divergent positions on the first church constitution in Buganda were examined. As the analysis reveals in chapter III, the Bishop attached the value of equality while the missionaries sought advantage for their group. Chapter IV focused on the constitutional crisis between Buganda dioceses and the Province and revealed that group advantage was the dominant motive. An examination of the church constitutions in Uganda found that these documents contribute to the leadership problems in the church in so far as they make the episcopacy the vortex of leadership power. Part 2 of the study addressed the issue of the exercise of leadership power in church and society. It was evident that personal and group advantage were the motives in the leadership decisions and actions. In society there were several other values which Bishops attached to their actions and confrontation or collaboration with the political leaders.
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Pott, Francis. "'An awkward reverence' : composing oneself in the 21st-century Anglican Church." Thesis, University of West London, 2008. http://repository.uwl.ac.uk/id/eprint/2322/.
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This thesis was written as the supporting reflective and contextual statement within a submission for the PhD by Publication at the University of West London (under its previous nomenclature of Thames Valley University). It refers extensively to the author/composer's body of published and/or recorded sacred choral music up to the year 2008. These items are not uploaded onto the Repository, but data on several of them can be located here.
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Lee, Jeong-Ku Augustine. "Architectural Anglicanism : a missiological interpretation of Kanghwa Church and Seoul Anglican Cathedral." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.248487.
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Melville, William Ian. "An historical analysis of the structures established for the provision of Anglican schools in the diocese of Perth, Western Australia between 1917 and 1992." University of Western Australia. Graduate School of Education, 2006. http://theses.library.uwa.edu.au/adt-WU2006.0032.
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[Truncated abstract] Within the State of Western Australia, from its early years, education has been provided not only by the State, but also by religious denominations, particularly the Catholic Church, the Anglican Church and other Christian groups. This thesis is concerned with Anglican education in the State from the years 1917-92. The particular focus is on the structures established for the provision of Anglican education in the Diocese of Perth throughout the period. The central argument of the thesis is as follows. During the period 1917-92, the structures established for the provision of Anglican education in the Diocese of Perth changed across four subperiods: 1917-50, 1951-60, 1961-80 and 1981-92. During the first subperiod, provision was made under structures which allow for the schools which existed to be classified according to three ‘types’: ‘religious-order schools’, ‘parish schools’, and ‘schools of the Council for Church of England Schools’. The first two types continued during the second subperiod and were joined by two new types, namely, ‘Perth Diocesan Trustees’ schools’ and ‘synod schools’, while ‘schools of the Council for Church of England Schools’ceased as a type. During the third subperiod ‘synod schools’ continued as a type, but the other three types ceased to exist. At the same time, one new type emerged, namely, ‘schools of the Church of England Schools’ Trust’. During the fourth subperiod there were also two types of schools within the Diocese, but the situation was not the same as in the previous subperiod because while ‘synod schools’ continued as a type, ‘Perth Diocesan Trustees’ schools’ ceased to exist. Furthermore, a new type was established, namely ‘schools of the Anglican Schools Commission’. This two-type structure for provision which was established during the sub-period 1981-92, is still that which exists to the present day for the provision of Anglican education within the Diocese of Perth.
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Dowland, David A. "Nineteenth-century Anglican theological training : the redbrick challenge /." Oxford : Clarendon press, 1997. http://catalogue.bnf.fr/ark:/12148/cb389537628.
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Texte remanié de: Th. D.--Phil.--Oxford--Keble college, 1993. Titre de soutenance : The development of nineteenth century Anglican non-graduate theological colleges with special reference to episcopal attitudes, 1820s to 1914.Bibliogr. p. 221-238. Index.
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Moody, Craig William, and res cand@acu edu au. "An Exploration of the Role of School Principals in Faith Formation Leadership Within the Educational Mission of Two Australian Anglican Schools." Australian Catholic University. School of Education, 2009. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp234.01072010.
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This study offers a response to the question facing the Australian Anglican Church about how the mission of Anglican schools is aligned with the mission of the whole Church. The study explores two Anglican school principals’ faith formation leadership, as they engage in this mission. Fundamental to understanding the context of this study is awareness of Anglicanism’s broad variety of expression balanced with unity through Scripture, Reason and Tradition. In spite of differences, the Anglican Church seeks the ‘Via Media’, the middle way, held together in a dynamic tension of debate. Anglican school principals lead faith formation in this context of diversity, which leads to the purpose of this study: to explore two Australian Anglican school principals’ perceptions of their role and capability as school leaders of faith formation within the Anglican Church’s mission. The three questions guiding this study relate to the ways in which the principals understand their role, their capability for the role, and the ways in which the Anglican Church has equipped them to be faith formation leaders in their schools. Various Anglican sources note that these questions have been on the Anglican Church’s agenda for several decades. A recent report on the governance relationship between an Australian Anglican Diocese and its schools noted lack of Anglican identity and role definition of schools’ mission in the Church as significant issues (Nicholson, 2007), and this appears to be the case in faith formation leadership also. Underpinning this study are assumptions that the nurturing of the Christian faith in the Anglican tradition is a core task of Anglican schools as agents of Anglican mission, and that the principal of an Anglican school plays a key role in leading faith formation by authentic personal Christian witness. In this study, Anglican school faith formation leadership has been explored in cultural and symbolic dimensions of leadership. Catholic and Lutheran schools’ faith formation leadership practices are reviewed to inform the study. This exploratory, qualitative study has an orientation of social constructionism, seeking two purposively sampled Australian Anglican school principals‟ perceptions from an open research stance. A theoretical framework of symbolic interactionsism has valued the participants’ context. A phenomenological research methodology has used data gathering methods of interview, survey questionnaire, observation and documentary analysis. The study indicates that areas for further study include the shared faith formation leadership roles of principals and school chaplains; the fostering of a culture of research about Anglican school faith leadership; the provision of professional mentoring for principals; the relationship of principals to the Anglican Church; and provision by the Anglican Church of guiding statements and training to equip principals for their faith leadership roles.
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Savage, Ian David, and iandsavage@yahoo com. "'Confessing their faith' : an enquiry into the meaning which Anglicans confirmed as adults give to their confirmation and the place which confirmation has in their faith journey." Swinburne University of Technology. Australian Graduate School of Entrepreneurship, 2004. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.150519.
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The purpose of this research was to discover what meaning adult candidates for Anglican confirmation gave to their confirmation, how they experienced the ritual and what place confirmation had in their continuing faith journey. The research report retells the stories of eight adults. The stories of four are presented as case studies. The baptism/ confirmation stories of all research participants are presented as metaphors, a form of 'systematic thematic analysis' (Plummer 1983). For the study I adopted a life history, case study approach (Jones 1983; Plummer 1983; Minichiello et al. 1995) drawing on the insights of ritual theory (Turner 1969, 1972, 1976) and the concept of transitional phenomena proposed by Winnicott (1965, 1971).
Two sets of contextual factors formed the background to the study: the Church's tradition and its debates about confirmation and the attitudes of lay people about their faith and about the Church. The research method involved a grounded theory approach. The principal data creation techniques were in-depth interview and the Faith Autobiography pro forma. Following the initial interviews, each research participant was sent a summary of the research findings (Summary of themes). The Summary gave the metaphors which emerged from the interviews, together with brief notes on the concepts used to interpret the data. Responses from the research participants were incorporated into the final form of the metaphors: Belonging to myself, Returning/ Starting over, Growing up, Joining the family and Making a commitment.
Most research participants did not regard baptism/confirmation as joining the Church: rather they saw themselves as belonging to the Church already; neither were they concerned with becoming Anglicans. For the majority, the transition they made in baptism/confirmation paralleled another life transition which was taking place or was expected to take place. Taking part in the research helped form the participants� ideas about baptism/confirmation. While the catechumenal process is able to provide a holding environment in which candidates for baptism/confirmation can explore the transitions in which they are involved, the initiation liturgy should reflect the �return� motif which emphasises incorporation as well as the traditional Exodus motif which emphasises separation.
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Warner, Rebecca Louise. "Early eighteenth century low churchmanship : the glorious revolution to the Bangorian controversy." Thesis, University of Reading, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322266.
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Peacock, Judith Ann. "Ecclesiastical vestments as works of art : intertextuality, meaning and design." Thesis, Roehampton University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324165.
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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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Cox, H. T. "From program to purpose moving a plateaued program-driven Anglican church towards a growing purpose-driven church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Smith, Jerry William. "A year of grace a study of the historical development and the theological implications of the liturgical year /." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com.
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Hovil, R. Jeremy G. "Transforming theological education in the Church of the Province of Uganda (Anglican)." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/5753.
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Thesis (DTh)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.
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Kirby, Dianne. "The Anglican Church in the period of the Cold War : 1945-55." Thesis, University of Hull, 1990. http://hydra.hull.ac.uk/resources/hull:3564.
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Karanja, John Kimani. "The growth of the African Anglican Church in Central Kenya, 1900-1945." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284130.
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Astarita, Susan G. "The church as convener an Anglican model for Christian communion in community /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Paul, Ross G., and n/a. "Consensus, decision-making and the Anglican Church : a case study of decision-making in the Anglican Diocese of Canberra and Goulburn." University of Canberra. Administrative Studies, 1988. http://erl.canberra.edu.au./public/adt-AUC20061031.150036.
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decisionmaking
in a free-associative, or non-imperative, organisation,
focusing on the Anglican Diocese of Canberra and Goulburn as a
case study. Because people choose to participate in the Anglican
Church as a religious community, it is postulated that they may
perceive its decision-making as being characterised by consensus.
Through an analysis of the organisational elements and the
participants involved in the decision-making process, their
inter-relationships are examined. By survey the biographical
nature of synod participants is specified and elites identified.
Finally, by case-decision analysis the process of decision-making
is explored, and the presence and use of consensus examined.
The study draws upon those members attending the 1988 session of
the Diocesan Synod of the Diocese of Canberra and Goulburn as the
population to be surveyed. Members of synod are also members of
the various decision-making groups in the diocese. Two recently
implemented decisions are used as case studies in order to
examine the process of decision-making in the diocese.
Results of the Synod survey are detailed at Chapter 4, and the
analysis of the case decisions is at Chapter 5. The study found
that there was an indication of an elite in the decision-making
structure and that a strong administrative agenda was promoted by
that group.
The study concludes by suggesting that there are similarities in
function between public, commercial and free-associative bodies
of comparative size in regard to elites, professionalism and the
lack of consensus in the decision-making process. The study also
concludes that the nature of elites may be similar to that
portrayed by the community studies school where the organisation
is sufficiently like a community in the nature of its interpersonal
relationships. The researcher suggests that the study
provided illumination about church management procedures and a
framework applicable to the study of other organisations.
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Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.
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Hazlewood, Roy Maxwell. "Characteristics and correlates of Anglican religiosity in the dioceses of Sydney and Newcastle an historical and sociological study /." Connect to thesis, 2008. http://adt.ecu.edu.au/adt-public/adt-ECU2008.0019.html.
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L'Hommedieu, John. "The Continuing Anglican Metamorphosis: Introducing the Adapted Integrated Model." Master's thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5395.
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The purpose of this thesis is to develop and test the Advanced Integrated Model, a typological model in the tradition of Weber's interpretive sociology, as an asset in explaining recent transformations in American Episcopal-Anglican organizations. The study includes an assessment of the church-sect tradition in the sociology of religion and a summary overview of Weber's interpretive sociology with special emphasis on the nature and construction of ideal-types and their use in analysis. To illustrate the effectiveness of the model a number of institutional rivalries confronting contemporary Episcopal-Anglican organizations are identified and shown to be explainable only from a sociological perspective and not simply as “in house” institutional problems. The present work sheds light on parent-child conflicts in religious organizations and reopens discussion about the theoretical value of ideal-types in general, and church-sect typologies in particular, when utilized from a comparative-historical perspective.M.A.
Masters
Sociology
Sciences
Applied Sociology
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Hamner, James Edward. "The sanctifying community : the doctrine of the church in the thought of L.S. Thornton and E.L. Mascall." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315909.
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Scott, Peter Terence, and res cand@acu edu au. "The Communication of School Culture in an Anglican Grammar School." Australian Catholic University. School of Education, 1998. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp215.03092009.
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This study reports research employing a three-phase methodology to investigate the nature and communication of the school culture of the Anglican Church Grammar School Brisbane. A preliminary survey with open-ended questions was used to obtain general opinion on the nature of the school's culture, how it is communicated and the role of the school's organisation structure in communicating the school's culture. From the results of this preliminary survey, a set of ratings was developed and given to randomly selected samples of ex-students, parents, staff and senior students. A descriptive statistical analysis of this main survey was used in providing answers to the research questions concerning the nature of the school's culture, the influence of the school's organisational structure on it, and how the culture is communicated within the school and to the general public. Data from the main survey were used to develop a set of scales, the Communication of School Culture Instrument, which was used to give comparisons of the perceptions of school culture by the four population sub-groups (viz. ex-students, parents, staff & students) of the school. Statistical findings from the surveys and the CSCI were complemented by a series of in-depth interviews of representatives of the school population sub-groups. Analysis of data suggested that, whilst the school's sub-groups generally shared perceptions about the nature of the school's culture, there were significant differences of opinion about how this culture was communicated and influenced by the school's organisational structure. There was also a significant difference of perspective between the adult males and females of the total school population. An analysis of perspective of ex-students from different time periods of attending the school from the 1920s to present, did not show any significant differences in perspective, suggesting a constancy of the school's culture over time. Several other areas of investigation which would be worthy of further attention are the role of mothers and female members of staff in a boys' school, and the impact of boarding students as a sub-culture would be worthy of further study in this school.
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Roberts, Vaughan S. "Sensemaking, metaphor and mission in an Anglican context." Thesis, University of Bath, 1999. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285334.
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Mager, Sibylle. "The debate over the revival of ancient church music in Victorian England." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368613.
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Magrill, Barry Stephen. "A 'commerce of taste' in pattern books of Anglican church architecture in Canada 1867 - 1914." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/844.
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This thesis examines the construction of Anglican churches in Canada in the period between 1867 and 1914. During this period settlement and economic expansion occurred alongside new political arrangements and consciousness that involved religious observance and debate. The building of churches became an important site of architectural and cultural formation in part due to the circulation of pattern books and the development of print media. At its broadest level, this thesis assesses the influence of church building across the Confederation in the constitution of social economy and attitude, particularly around ideas of collective identity. Consequently the focus is the analysis of the effects of transatlantic and transcontinental exchanges of ideas of design taste on a representative selection of churches built over the protracted period of Confederation. To this end, the thesis examines the importation of pattern books of architecture, particularly those illustrating popular Neo-Gothic church designs from Britain and the United States. It demonstrates how print media not only influenced architects, builders and committees charged with ecclesiastical construction but also consolidated architectural practice and constrained the fashioning of an autonomous national architectural idiom. The thesis maintains a perspective of the very diversity of ethnic, cultural and political allegiance experienced across Canada that contested the apparent dominance of British imperial authority and colonial regulation. The case studies of Anglican churches re-present larger economic and socio-cultural trends subsequently contested by comparative cases of Roman Catholic, Non-Conformist and even Jewish structures that underscore the complex interchange of ideas and interests. They reveal the use of supposedly hegemonic taste in church design to register the presence of other denominations and religious groups in the formation of Canadian society.
The thesis shows how debates about the design of churches in the evolving nation of Canada was integral to the ongoing definition of wider taste in architecture, to the development of local and regional economy, and to communal identity. These processes reflected the new spatial geographies and imagined maps of culture enabled by the commercial production, circulation and consumption of print media such as church pattern books.
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Beecher, Alistair. "Keeping the faith : church and community in Alresford c. 1780-1939." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:30d2a825-f489-43ed-9fe8-53f017fd729c.
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The Religious Census of 1851 revealed the registration district of Alresford in Hampshire to be a particular bastion of the Church of England. This study considers the basis of this Anglican strength and how the established Church managed to retain its dominance against the challenge from Nonconformity in the context of an apparent waning of religious commitment nationally. Starting from c.1780 to pick up the roots of any early signs of local dissent, the thesis considers the evolving relationship between church and community in this rural part of southern England which comprised a small but prosperous market town surrounded by a variety of agricultural parishes. The study is positioned in the national context of the major political, social and economic upheaval of the nineteenth and early twentieth centuries, concluding with the period between the two world wars. The research consists primarily, but not exclusively, of qualitative analysis, which draws on a rich variety of primary sources including clerical service registers, vestry minutes, churchwarden and overseer accounts, school, court and parish records, enclosure and tithe agreements, parish magazines, local and national newspapers and private correspondence. The general historiography to which the work contributes is around secularisation and denominational rivalry, and regular reference is made to this and more specific sub-themes throughout the thesis. I will argue that the enduring local dominance of the Church of England was due to its enormous financial strength, its central involvement in the provision of charity and welfare, a re-invigorated commitment to pastoral care and the absence of any senior local sponsorship for Nonconformity. Underpinning everything was the formation of a particularly tight nexus between church and parish elites which served to preserve effective Anglican hegemony well beyond the First World War. It was not until the 1920s and 1930s, when the church started to lose its social relevance in welfare and education nationally, that the cracks in the façade of local dominance became irrefutable.
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Mallard, Charles E. "The power of vision in church formation." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Macdonell, Cameron. "Haunted by the gothic: deconstructing the new St. Mary's Anglican church, Walkerville, Ontario." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114416.
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Ralph Adams Cram (1863–1942) was among the rare Gothicists who practiced both Gothic architecture and literature. He designed several Gothic-Revival churches and campuses across North America, and he wrote a book of Gothic ghost stories in 1895, calling the collection Black Spirits and White. Traditionally, scholars have assumed that the discourses of modern, Anglo-Gothic architecture and literature parted company after the 1830s. Scholars have based that assumption on two interrelated arguments. First, the Victorian Gothic novel evolved beyond the distinctly medieval; whereas, Victorian Gothic architects became rigorously attentive to structural and cultural principles of the Middle Ages. Second, and more importantly, even though architecture has been thematic for Gothic literature, scholars of the genre have concentrated on the domesticity of haunted houses. This has not been as problematic for scholars of Georgian Gothic architecture, where Gothic details plastered over domestic architecture; Victorian Gothic architects, however, expressed their principles most effectively through church building. The modern Gothic church, as the true house of God, is supposed to have exorcized any confusion with the domestic architecture of man, providing sanctuary from the haunting conditions of a secular, urban-industrial, modern world.Ralph Adams Cram complicates that assumption. In the darkest moments of his despair, Cram designed churches that were not resurrected Gothic beauties, but spectral remnants of a murdered past beyond his powers to avenge. His Gothic literature expressed that impotent horror, addressing several houses that modernity, having murdered the medieval past, haunted. So did the new St. Mary's Anglican Church of Walkerville, Ontario. Using the hauntological strategies of Jacques Derrida, this project deconstructs the Walkerville church to solicit the withered horror of a spectral hand haunting the Anglican house of God. Cram designed the Walkerville church for Edward Chandler Walker, de facto king of Walkerville, who was secretly dying of syphilis. Cram encrypted Edward's illness in the Walkerville church through the withered limb of a biblical leper. Edward's withered "hand" was then visualized through the spreading fingers of the letter "k," its grammatological mark silently concealed and revealed in the Gothick moniker that its structural, spatial, social, and semiotic languages declare to the modern world. Ultimately, the Walkerville church calls for a Grail Knight's arrival, one whose holy hand can end the suffering of the Fisher King, Edward Walker—and, by extension, a knight who might end the dark night of decadent modernity. Yet will the Grail Knight ever arrive?Ralph Adams Cram (1863–1942) a été un des rares adeptes du gothique à s'adonner à la fois à l'architecture et à la littérature. Surtout connu comme concepteur de plusieurs églises et campus universitaires en Amérique du Nord, il a aussi publié en 1895 un recueil de contes gothiques qu'il intitula Black Spirits and White. Il est pourtant généralement convenu, qu'après 1830, l'architecture néo-gothique et le roman gothique ont suivi des routes divergentes, opinion fondée sur deux arguments interdépendants: 1- les romanciers gothiques de l'époque victorienne ont généralement cessé de cadrer leur récit dans un contexte historique strictement médiéval alors qu'au contraire les architectes néo-gothiques de la même période se sont attachés à faire revivre le moyen âge le plus scrupuleusement possible; 2- quand les romanciers gothiques victoriens mettent en scène un cadre architectural, il se concentre généralement sur l'espace domestique, telle la maison hantée, alors que chez les architectes, ce sera l'église qui sera l'objet principal de la passion gothique. Envisagée comme la « maison » de Dieu, l'église était conçue en opposition au monde domestique, offrant ainsi un refuge contre les hantises d'un monde séculier, urbain et industriel.Le cas de Ralph Adams Cram remet en question cette idée d'une étanchéité entre littérature et architecture gothique après 1830. À l'instar de ses contes gothiques où il met en scène de vieilles maisons assaillies par une modernité destructrice du passé, Cram conçoit ses églises non pas comme une résurrection mais comme le retour spectral d'un passé à jamais disparu et qu'il n'a pas le pouvoir de faire revivre. C'est le cas, en particulier, de l'église anglicane de Ste. Marie de Walkerville en Ontario construite entre 1902 et 1904 sur les dessins de Cram. Ayant recours aux strategies hantologiques élaborées par le philosophe français Jacques Derrida, la thèse tente une déconstruction de l'église anglicane de Walkerville en faisant ressortir l'horreur de ce spectre qui hante la maison de Dieu telle que conçue par Cram. L'église de Walkerville était une commande de Edward Chandler Walker, puissant chef d'entreprise qui contrôlait comme un monarque la ville de Walkerville. Cet homme de pouvoir était atteint d'une maladie honteuse et fatale: la syphilis. Le programme iconographique de l'église de Walkerville encrypte cette maladie dégénérative sous la figure biblique d'un lépreux au membre atrophié apparaissant dans un des vitraux du bas-côté. C'est cette figure qui permet d'initier une analyse « déconstructive », la « main » rognée du lépreux étant lu comme les doigts écartés de la lettre « k », marque grammatologique dissimulée dans le terme anglais « gothic » mais révélée dans sa forme archaïque « gothick ». La thèse démontre comment, de par sa configuration structurale, spatiale, sociale et iconographique, l'église St-Mary de Walkerville propose une sémiotique de l'abjection face au monde moderne. Elle prépare ainsi l'arrivée du Chevalier du Saint-Graal, dont seule la main sainte peut mettre fin aux souffrances du Roi Pêcheur, Edward Walker, et, par extension, terminer la nuit sombre de notre modernité décadente. Mais le Chevalier du Saint-Graal arrivera-t-il jamais?
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Miller, Timothy. "Benjamin Britten's liturgical music and its place in the Anglican Church music tradition." Thesis, University of Surrey, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.583252.
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This study presents a detailed analysis of the liturgical music of Benjamin Britten (1913- 1976). In addition to several pieces Britten wrote for the Anglican liturgy and one for the Roman Catholic Church, a number of other works, not originally composed for liturgical purpose, but which function well in a liturgical setting, are included, providing a substantial repertory which has hitherto received little critical commentary. Although not occupying a place of central importance in the composer's musical output, it is argued that a detailed examination of this liturgical music is important to form a fuller understanding of Britten's creative character; it casts additional light on the composer's technical procedures (in particular his imaginative exploitation of tonal structure which embraced modality, free-tonality and twelve-tone ideas) and explores further Britten's commitment to the idea of a composer serving society. The importance of church-going in Britten's early life and the influence it exerted on his music for the church is considered. It is argued that 'Tradition' is a key concept in the music of the Anglican Church. The presentation of an adumbration of the Church of England's history shows what the totems of this Tradition are and that they are clearly recognisable in the music of composers at the heart of it. It is shown that Britten both respected and fed off Tradition and that his liturgical music clearly relates to the Anglican Church Music Tradition in a specific way. This study concludes that Britten's liturgical music can most intelligently be viewed in relation to a specific branch of the Tradition: the Parish Church Musical Tradition. It is a context that has not previously been clearly recognised in previous critical studies and this has therefore led, it is argued, to an insufficient understanding of its particular aesthetic characteristics.