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1
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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2
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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3
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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4
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.
Testo completoAbstract (sommario):
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.
5
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.
Testo completoAbstract (sommario):
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.
6
Peddle, Geoffrey. "The Anglican Church in Newfoundland : an exceptional case?" Thesis, Cardiff University, 2011. http://orca.cf.ac.uk/27921/.
Testo completoAbstract (sommario):
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.
7
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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8
Thomas, Stephen. "Newman and heresy : the Anglican writings". Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6638/.
Testo completoAbstract (sommario):
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.
9
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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10
Mok, Kai-wa Andy, e 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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11
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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12
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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13
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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14
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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15
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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16
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.
Testo completoAbstract (sommario):
[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.
17
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.
Testo completoAbstract (sommario):
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.
18
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/.
Testo completoAbstract (sommario):
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.
19
Moody, Craig William, e 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.
Testo completoAbstract (sommario):
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.
20
Savage, Ian David, e 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.
Testo completoAbstract (sommario):
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.
21
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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22
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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23
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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24
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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25
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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26
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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27
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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28
Scott, Peter Terence, e 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.
Testo completoAbstract (sommario):
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.
29
Mallard, Charles E. "The power of vision in church formation". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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30
Dowland, David A. "Nineteenth-century Anglican theological training : the redbrick challenge /". Oxford : Clarendon press, 1997. http://catalogue.bnf.fr/ark:/12148/cb389537628.
Testo completoAbstract (sommario):
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.
31
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.
Testo completoAbstract (sommario):
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.
32
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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33
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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34
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.
Testo completoAbstract (sommario):
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.
35
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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36
Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.
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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/.
Testo completoAbstract (sommario):
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.
38
Paul, Ross G., e 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.
Testo completoAbstract (sommario):
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.
39
Redfern, Alastair Llewellyn John. "Oversight and authority in the nineteenth century church of England : a case study of Bishop Samuel Wilberforce". Thesis, University of Bristol, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364954.
Testo completo
40
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.
Testo completo
41
Hull, Donald H. "An analysis of the dynamics of the reversion of a clergyperson from one denomination to another". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Testo completo
42
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.
Testo completoAbstract (sommario):
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
43
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.
Testo completo
44
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.
Testo completoAbstract (sommario):
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?
45
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.
Testo completoAbstract (sommario):
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.
46
Smith, Graham Russell. "The Church Militant : a study of “Spiritual Warfare” in the Anglican Charismatic Renewal". Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2999/.
Testo completoAbstract (sommario):
This thesis uses a practical-theological methodology to explore the theology and spirituality of „spiritual warfare‟ that developed in the charismatic renewal from the 1960s. Beginning with a study of twelve charismatic Anglican pioneers, a detailed case study then explores spiritual warfare praxis in a charismatic Anglican congregation. The ensuing theological reflection focuses on the ontology of evil, through dialogue with Nigel Wright, Amos Yong, and Gregory Boyd, as well as Karl Barth and Walter Wink. The thesis argues for a positive ontology for evil powers, based on a charismatic hermeneutic of biblical texts; on the grounds that Jesus treated Satan and demons as real spiritual entities, the Pauline epistles refer to real evil spiritual powers in the heavenly realms, and charismatic experience supports this ontology. Such powers are in malevolent and wilful rebellion against God, deriving from a corrupted fallen angelic nature. A Trinitarian model of theological praxis is presented, focused on responding to the goodness of God in repentance; renewing faith in the believer‟s identity in Christ and His victory upon the cross; and resisting the devil in the power of the Spirit. This model emphasizes personal responsibility, helps bring freedom from fear, and re-connects with Anglican baptismal liturgy.
47
Wilcox, Alastair James Howard. "The Anglican Church in Victorian Liverpool and its work with the labouring poor". Thesis, University of Central Lancashire, 2004. http://clok.uclan.ac.uk/22531/.
Testo completoAbstract (sommario):
This thesis will describe the nature of Anglican parochial work in Victorian Liverpool, with particular reference to the church's relationship with the poor during the period 1851-1902. The nineteenth century witnessed large scale urbanisation of which Liverpool was a conspicuous and distinctive example. How well adjusted were the institutions of the Anglican Church to meet these challenges? What structures, mechanisms and devices did clerics on the national stage recommend should be employed in both establishing and then running an efficient parish? How were these expectations met in practice? Many major studies already conducted locally have tended to centre on London. The availability of national and metropolitan sources (in particular those generated by Charles Booth) have been in some part responsible for this. Regional study however is key to understanding nineteenth century churches. What might the experiences within the 'second city of the Empire', have been? How far were recommended practices for efficient parochial management applicable in Liverpool? But the relationship between the priest and his parish is two sided. This thesis examines the use the poorer working classes made of the Anglican Church in Liverpool, not only in terms of worship but also rites of passage, (using the sacrament of baptism as an example) the agencies of relief and visitation. Liverpool is an excellent choice for such a study on account of the source material generated by religious effort, religious rivalry and ecclesiastical self-analysis. Although interesting statistical material exists for Liverpool, and should not be ignored, the primary emphasis of this thesis will be the use of regional qualitative data. This thesis will also be able to use material not hitherto in the public domain. This thesis must ignore (for reasons of length) the educational efforts made by the Anglicans. Date limitations curtail the use of much of the oral evidence gathered although reference will be made to this material where appropriate. This thesis will contend that there existed working class churches, used by the working class for worship, in membership or use of parochial organisations and for neighbourhood purposes (in the celebration of baptisms). Although success in one of these fields did not automatically entail success in the others, such churches, created the sentiment expressed by Victorians of 'our church.' The Anglican Church in late Victorian Liverpool was able to adapt to a certain degree, secular trends into the church by virtue of its strong parochial systems.
48
Chinganga, Percy. "An organisation development intervention in an Anglican church theological seminary in Southern Africa". Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1008377.
Testo completoAbstract (sommario):
"Organisation development is a planned, systematic process in which applied behavioral science principles and practices are introduced into ongoing organisations toward the goal of increasing individual and organisational effectiveness. " [French and Bell] This study describes and analyses the implementation of Organisation Development (OD) to an Anglican Church theological seminary, The College of the Transfiguration (Cott), in the Anglican Church of the Province of Southern Africa (ACSA). The origins of OD are business related, emerging in the late 1950s and early 1960s. Over the years, and recently in South Africa, OD has been applied in educational change initiatives. Unlike more traditional change strategies, OD promotes collaboration in organisational change processes through the inclusive participation of all stakeholders. This study is unique in the sense that OD is applied to an Anglican Church theological institution in Southern Africa. The goal of theological institutions, particularly Cot!, is to "form, inform and transform" (Cot! Prospectus, 2011) those who feel called to ordained ministry. Personal experience in this practice has confirmed that organisational emphasis is placed more on product than process; on results rather than the leadership and management of the organisation. This study was an attempt to introduce a process of planned change to such an organisational context. OD was introduced to The College of the Transfiguration in the form of action research using the Survey Data Feedback (SDF) strategy. Data gathered was interpreted and analysed, followed by action planning and implementation of agreed plans. The process had a positive impact on both stakeholders and the organisation despite the challenges associated with the unpredictable world of organisations. Ultimately, I propose tentative recommendations which could help Cott and other educational institutions to achieve long-term improvement in organisational leadership and management.
49
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.
Testo completoAbstract (sommario):
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.
50
Stone, Justin. "The changing fortunes of the organ: the viewpoints of church organists in the Anglican churches of Port Elizabeth". Thesis, Nelson Mandela University, 2017. http://hdl.handle.net/10948/23502.
Testo completoAbstract (sommario):
This study investigates the changing role of the organ within the Anglican Church of Port Elizabeth. In this study, the term The Church of England is used to refer to both the Anglican Church in England and the Anglican Church (Church of the Province) of Southern Africa. The organ has over many centuries evolved and risen to a place of dominance within the church. Many factors such as political influence, the increase in technology and the use of the organ within the liturgy of the church have contributed to this situation. Equally evident in practices in modern churches and societies is the diminished role of the organ. Again, many factors such as a change in church liturgy, a lack of organists and a negative bias towards the organ have influenced the decrease in the popularity and use of the instrument. In order to prove the rise and fall of the organ a quantitative study in the form of a literature review was employed to trace the organ‟s claim to power as well as the status it gained and to outline the reasons for its decline in power. To investigate this phenomenon, research was conducted in nine selected Anglican churches in Port Elizabeth, that have pipe organs and which were established by the British settlers, along the traditional lines of Anglican churches. The results are discussed and the narratives of the respondents recorded. Findings from the study show that the organ has lost its authoritative voice in the church. The organ is no longer the preferred and only instrument utilized for music and accompaniment within the average Anglican parish service. An urgent and careful response is needed to promote the organ in church services and in the music life of society.