Rozprawy doktorskie na temat „Church of England. Diocese of Calcutta”

This study investigates managing change in the Church of England. It focuses on the church leaders in the Diocese of Chelmsford, of working towards a policy of becoming self-financing churches proposed by the Bishop of Chelmsford, in his response to the recommendation of the Turnbull Report (1995). Data collected from church leaders by postal survey and the interviews carried out revealed that in achieving the policy, two key strategies were identified: (i) Income Generation and (ii) Cost Reduction. To achieve the first strategy, three activities or projects were initiated: training of lay people, church growth and increase in giving. For the second strategy, two activities or projects were introduced: use of more volunteers and energy consumption. Data collected from the postal survey on these two strategies were analysed using quantitative method. Data was also collected from publications and websites to reflect the comments of the respondents. Regarding the collection of interview data, one of the most significant findings in this study was that five church leaders adopted a working management style useful to them in their managing change, particularly, in the area of resistance and uncertainties. It was further identified from the data collected that to manage change it was necessary for the church leaders and their voluntary group leaders to have a new way (though differences and similarities were identified in their approach) to acquiring new knowledge through experiential learning during the process. The study further addresses the current issues of resistance as far as church management is concerned. It identifies the usefulness for adopting the skills of two disciplines: leadership and management in order that, the complexity of managing resistance, during change could be dealt with in the process.

Thesis (PhD)--Macquarie University, Division of Humanities, Department of Modern History, 2007.
Bibliography: leaves 426-449.
Introduction -- Founding a colonial settler society with 'the blessing of nobleman and parson' -- Exporting gentry values: Brisbane's first Anglican bishop -- A clerical caste? A different kind of gentleman? Clergy and their wives -- In their place: being English and being Anglican in early Queensland -- Brisbane Anglicans: a socio-economic profile -- Women's business: domesticity and upholding the faith -- Men's business: the public face of the Church -- Beyond one man's power: Anglican parish life -- Establishing a synod for the diocese -- Conclusion.
The mid-nineteenth century was marked by a rapid expansion of the Church of England throughout the British Empire, much of the impetus coming from missionary societies and ecclesiastical and political elites in England. In particular, High Churchmen promoted the extension of the episcopate to provide the colonies with a complete Anglican polity, and in an effort to transmit to the colony something of the Anglican/English culture they valued. The means used were the Colonial Bishoprics Fund (CBF) and the Society for the Propagation of the Gospel (SPG), both of which were supported by a Tory paternalist elite in England. This study concerns the foundation of the Diocese of Brisbane in 1859, which was a part of this expansion, and which was effected during the brief Tory administration of Lord Derby. It is unsurprising then, that the first Bishop of Brisbane, the Right Reverend E.W. Tufnell, came from the Tory High Church tradition. The clergy he took to the diocese were of a similar theological and social outlook.--The period from the proclamation of free settlement in the Moreton Bay District in 1842 to the departure of the bishop for retirement in England in 1874, was a period of rapid population growth, immigrants arriving mainly from Britain and Ireland. The policy of the imperial government was to try to balance the emigration from Ireland, England, Scotland and Wales in proportion to their population and religious denomination. This meant that Anglicans were not as strongly represented in the colonial population as in England; emigrants from the other three countries being much less likely to be Anglicans. The bulk of those arriving in Queensland were working class or petit bourgeois, so consequently the socio-economic structure of Anglicanism in Queensland did not reflect that in England. Moreover, by the time the first Anglican bishop arrived in Brisbane, all state support for religious purposes was withdrawn. The Church of England in Queensland had to adapt to these significant differences of context.--Drawing on parish and diocesan records, the records of SPG, CBF and other organisations in England, personal documents (diaries and letters) and newspapers, this survey of Anglicanism in Brisbane diocese in the early colonial period, charts some of the ways Anglicans devised to create a distinctively Anglican community. The gendered roles of Anglican men and women; the various ways in which parishes came into being, were administered and financed; and the creation of a diocesan synod all bear testimony to the adaptability of Anglicans to their colonial context. Though the framework of this study is provided by the institutional church, diocesan records are sparse, and much of the content concerns the Anglican laity. This has provided an opportunity to explore heretofore neglected aspects of Anglicanism. It is a small beginning in the writing of a 'bottom-up' history of the Anglican Church in Australia.
Mode of access: World Wide Web.
vi, 449 leaves ill

The basic questions addressed by the thesis are concerned with the nature of the ordained ministry of the Church of England as it approaches the twenty first century and what educational provisions are required to prepare and sustain that ministry. Following an introduction, which outlines in detail the methodology of the thesis and the specific terms of reference for the study, the various strands which suggest the constants of ministerial being and function are traced from the New Testament evidence through Church History. The exploration identifies the influences which shaped the ordained ministry and provided it with variable roles and identity within its changing historical context. The specific terms of its being and the functions of oversight, pastoralia and teaching were retained as traditional constants within ministerial formation. The New Testament evidence gives attention to the relationship between discipleship and the Rabbinical teaching tradition as the basis for Apostolic ministry. The emerging structure of ministerial forms is identified by comparing the earliest with the latest of the New Testament documents. The investigation into Church History isolates three periods which are considered to be germane to the study. The first is the rise of Christianity within the multi-racial, cultural and religious Roman world. The second period looks at the medieval Church in England and how it educationally managed its resources in terms of its personnel and parochial provision. Thirdly, the study looks at the Victorian Church as an example of how ministerial change was organised and as the Church which left the present Church of England its immediate legacy. The thesis then examines the current provision of theological preparation for the ordained ministry which is offered in the residential theological colleges and non-residential training courses. A critique of this provision is offered along with an analysis of the educational features which can be found within it. The investigation continues with an examination of post-ordination training and continuing ministerial education. In the concluding chapter, a summary is provided about the main findings of the thesis and the principles of educational reform are identified. This leads to the construction of a new pattern of educational training for and within ministry based upon a continuum principle and one that is related closely to the changing parochial context.

Much work has been done over the last fifty years in the study of the English ecclesiastical courts. One court that thus far has escaped much significant scholarly attention, however, is the one located in Chester, England. The author analyzes the acta of that court in order to determine what types of cases were being heard during the years 1540-42. His analysis shows that the Chester court did not deviate significantly from the general legal and theological structure and function of Tudor church courts of the period.

Thesis (M. Th.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: This research aims to establish if church-going young people adhere to the principle of ‘no sex before marriage’, or if there are competing ‘voices’ and pressures that young people succumb to. Are they practising risky sexual behaviour, with multiple partners, using no protection or experiencing sexual violence? We conducted a survey in order to understand the gravity of the challenge, and to identify ways in which the Anglican Church might become more effective in dealing with issues of sexuality among young people. The field research was undertaken between October 2004 and January 2005 and involved a detailed questionnaire survey (with 1,306 responses analysed), and three different focus group discussions. Respondents were between 12 and 19 years of age, both male and female, and demographically representative of the Anglican Church of Cape Town Diocese. It is hoped that the results of this survey will be informative for church leaders and those involved in ministry with young people. Our research reveals that church-going young people are not excluded from the risks faced by others in society. Of the respondents 30.5% have had sex (40% Male and 21% Female; Black 44%, White 26% and Coloured 30%). This is irrespective of geographical location (32% Rural and 30% Urban). Young people are practising vaginal, oral and anal sex or any combination. During their first sexual experience, only 35% used contraceptives. Ninety percent of their first partners are friends or schoolmates and when it came to venue, 75% had sex at home or at their partner’s place. Casual sex was common and 33% of those who have had sex have been with four or more sexual partners. Sexual violence also occurred as 6% of the respondents were forced to have sex (Black 7.1%, White 6.5% and Coloured 5.4%). Of this coerced group, 12% have themselves demanded sex from somebody else. There is thus a gap between the Church’s traditional teaching of ‘no sex before marriage’ and the realities of the way in which our young people live. Hence, we should no longer hide our heads in the sand and pretend that our young people are not at risk. This research has certainly identified several areas of concern. Nonetheless, it has also revealed encouraging information, as young people are interested in changing the situation. In order to increase its effectiveness in addressing the sexuality of young people, the Anglican Church should be prepared to act decisively. The approach recommended from this study should be multifaceted, given the increasingly complex landscape in which young people live. There is an urgent need to support young people in building healthy relationships. Parental workshops are an important intervention in order to enable parents to communicate with their children about sexuality, using an ageappropriate approach. Peer education should be adopted: that is training key opinion leaders in each church so that they can provide positive peer pressure. In addition, the church should take a stand against sexual messages seen in the media; silence implies consent. The church must clearly communicate its opposition to these unhealthy sexual messages to society at large.
AFRIKAANSE OPSOMMING: The doel van die navorsing is om jongmense war kerklik meelewend is se siening en persepsies oor die standpunt van die Anglikaanse kerk, naamlik geen seks voor die huwelik , te ondersoek en te toets aan die hand van sekere teologiese kriteria. Dit wil vasstel of daar ander moontlike faktore of stemme is wat jongmense se standpunt oor seks en seksualiteit bepaal. Van die belangrike vrae wat ondersoek is: beoefen jongmense hoë risiko, seksuele gedrag met meervoudige bedmaats? Tree hulle genoegsaam voorkomend op? Is hulle blootgestel aan seksueel-geweldadige gedrag? ‘n Empiriese ondersoek (Oktober 2004 en Januarie 2005) is geloots ten einde die uitdagings waarvoor die Anglikaanse Kerk ten opsigte van seks-onderrig te staan kom, vas te stel. Die projek beoog om die kerk se bediening op te skerp en meer relevant gefokus te raak op die seksuele orientasie van jongmense. ‘n Vraelys is opgestel en uitgestuur.Drie verskillende diskussiegroepe was betrokke.1306 response is ontleed. Respondente was tussen 12 en 19 jaar, gender-gemeng en demografies verteenwoordigend van die Anglikaanse Kerk se bedieningsopset binne die Cape Town Diocese. Die navorsing toon duidelik dat jongmense aan risikos blootgestel is met implikasies vir die MIV pandemie. Van die respondente het 30.5% seks gehad (40% mans; 21% vrouens; swart 44%; wit 26% en bruin 30%). Wat geografiese verspreiding aan betref (stad 30%, platteland 32%) was daar nie beduidende verskille nie. Daar bestaan ‘n kombinasie van seks-praktyke, vanaf vaginale, orale en anale seks. Gedurende die eerste seks-ervaring het net 35% kontraseptiewe middels/metodes gebruik. 90% van die eerste bedmaats was maats, vriende of skoolmaats. 75% van die kontakte het tuis plaas gevind. Toevallige seks was algemeen en 33% van die respondente het seks met vier of meer pesone gehad. Seksuele geweld kom voor. 6% van die repondent was geforseer om seks te beoefen (swart 7.1%; wit 6.5%; bruin 5.4%). Vanuit hierdie groep het 12% seks geeis van iemand anders. Daar bestaan ‘n groot gaping tussen die leer van die kerk: geen seks voor die huwelik en die lewensrealiteit van jongmense. Jongmense is belis ‘n hoë risikogroep. Die navoring het verkeie areas geïdentifiseer wat dringend die kerk se aandag verg. Van belang is die feit dat jongmense duidelik ‘n behoefte toon aan konstruktiewe begeleiding. Ten einde the problematiek van seksuele gedrag onder jongmense in die kerk sinvol aan te spreek, sal relevante programme ontwikkel moet word wat multi-faktoreel gestruktureer en kontekstueel moet wees. ‘n Belangrike bedieningstrategie is die skep van ouerbegeleidingsgroepe en werkswinkels ten einde ouers toe te rus hoe om sinvol met jongmense oor seksuele gedrag en seksualiteit te kommunikeer. Daar moet gefokus word op verskillende ouderdomsgroepe en hoe om jongmense by te staan om gesonde verhoudinge te bou. Die seksopvoeding en voorligting moet jongmense inskakel. Leiers onder jongmense wat kan help, moet geïdentifiseer word en ook opgelei word. Destruktiewe groepsdruk moet aangespreek word. Die kerk sal ook leiding moet gee oor die wyse waarop die media seksualiteit hanteer. Op hiedie wyse moet die kerk betrokke raak by die publieke diskoers en negatiewe tendens aanspreek.

Cette étude analyse l'intégration dans la société du XVIIIe siècle du clergé de l'Église d’Angleterre et de la pratique religieuse dans le diocèse de Londres. Elle a cherché à vérifier certains postulats de l'historiographie sur le recrutement élitiste du personnel ecclésiastique et sur le déclin de la ferveur religieuse à cette époque. Le premier volume esquisse le cadre socio-économique du diocèse - situation et revenus des paroisses - et analyse systématiquement les origines sociales et géographiques du clergé; le deuxième retrace les itinéraires des ecclésiastiques, depuis leurs études jusqu'à leurs fonctions les plus élevées dans l'Église; enfin la pastorale et la pratique religieuse font l'objet du troisième. Il en ressort que le clergé de l'Église d’Angleterre était dans une large mesure auto-recruté, beaucoup de fils de pasteurs adoptant la même profession que leur père, et que cet atavisme ecclésiastique était parfois plus déterminant dans la réussite d'une carrière que la naissance dans un milieu fortuné ou titré. Quant à la pratique religieuse, elle semble plus régulière et fréquente qu'on ne le supposait, même si elle s'insère le plus souvent dans une tradition très ancienne, et si le clergé doit faire preuve d'une grande ingéniosité pour pallier au cumul et à la non-résidente
This thesis analyses how the Church of England clergy of the eighteenth century in the diocese of London and the people's religious practice are bound up with the social order. Its aim was to check current assumptions concerning the elitist recruitment of clergymen and the waning of religious enthusiasm at that time, the first volume surveys the diocese as a socio-economic unit, giving a description of its parishes, including their revenues, as well as a systematic account of the social and geographical origins of its clergy; the second one pictures the latter's itineraries from their schools to the highest preferment they reach in the church; lastly, a third one is taken up by the study of pastoral work and religious practice. The Church of England clergy emerges in a large measure as a self-recruited body, since many sons of parsons followed their fathers' steps, and it seems that this ecclesiastical heredity weighed more in a successful career than to be born in a rich or titled family. As for religious practice, it appears more regular and popular than was expected, even if most of the time it fits in with an ancient tradition, and if the clergy must display great ingenuity to cope with pluralism and non-residence

L’attention se focalise dans notre thèse sur la question de savoir comment la Communion anglicane en général, et l’Église anglicane de la RDC et celle d’Angola, en particulier, s’approprient des résolutions et des recommandations qui résultent de la TEAM Conférence. Le concept de la pauvreté est à l'origine de tous les maux dont souffrent les Églises dans le Sud. De nos jours, un certain nombre d'initiatives missionnaires qui exhibent les signes de piété cachent toujours une motivation liée à l’argent. Les OMD érigent la pauvreté dans toutes ses dimensions comme un défi majeur, auquel doit faire face l'humanité, un rideau de fer à briser pour le développement des nations du Sud. Vu l’ampleur de la pauvreté qui, en dépit de multiple mesures et solutions envisagées, continue de croire, nous nous rendons vite compte que c'est l’Africain lui-même, selon notre avis, qui est l’origine de la misère de son pays et de son continent. On peut en arriver à la prise de nombreuses mesures et à faire l’économie de différents facteurs pour la sortie de crise, mais le tout premier réside dans l’Homme africain lui-même. Le Sud est un peuple qui est, avant tout, à la merci des puissants internes. On assiste à la déroute de l’intelligence, à la perte de la raison et de l’autonomie de la part d'un certain nombre de politiques africains, mettant sur pied des institutions amputées de toute capacité de faire des choix libres et judicieux, œuvrant en priorité pour la «politique du ventre»
The attention is focused in our thesis on the question of how the Anglican communion in general, and the Anglican Churches of Angola and RDC in particular, have appropriated resolutions and recommandations resulting from the TEAM Conference. The concept of "poverty" in the broad sense is the root of all the problems plaguing societies and the churches of the South. Nowadays, a certain number of missionary and pastoral initiatives which appear to be based purely on piety always have unexpressed motives which have to do with the pursuit of personal material interests. The emphasis has always been placed on economic growth as a necessary factor which can be used for raising the standard of living of the poor in the South. However, there are many States that have experienced considerable economic growth, like Angola, but the income of the poor class increases so unbalanced and uneven, and stlll is, for many famillies, unsatisfactory. The Millennium Declaration declared poverty in all its dimensions to be the main challenge facing humanity, an iron curtain which needed to be breached for the development of Southem Nations. Given the extent of poverty which, despite multiple routes taken and solutions envisaged, continues to grow, we quickly realize that it is only the African who is, in our opinion, the origin of the misery of his country and his continent. Therefore, we can continue to consider many measures and the economy of different factors to end the crisis, but the main factor is the African man himself. The people of the South are, above all, at the mercy of internal forces. We are witnessing the defeat of intelligence, the loss of reason and autonomy on the part of a number of African policies, creating institutions cut off from all ability to make free and wise choices, working as a priority for the "politics of the belly"

This research is an investigation into the prevalence and pattern of bullying that the clergy of a single Church of England diocese experience in the course of their ministry. The purpose of this is to develop a framework for anti-bullying activity within the diocese. This study consists of a mixed method approach in four parts. Part One is the examination of my experiences as a curate, growing out of my perception that I experienced bullying by my training incumbent. Part Two is an analysis of the current anti-bullying policy of the Church of England. Part Three is a numerical component based on the Negative Acts Questionnaire. Part Four is an interpretive phenomenological analysis of the interviews of eight clergy within the diocese. Together these parts form a significant critique of the current approach within the diocese and suggest features for an improved approach. The findings of this study are that: there are barriers to the disclosure of bullying which can usefully be thought of as either partial or double silencing; the current anti-bullying policy does not reflect the complexity of the concept of bullying; in contrast to an official position rating bullying as rare in the church context, bullying in the diocese is not rare and is comparable to levels of bullying in other British work contexts; when clergy talk about bullying they reveal an organization with vulnerabilities to bullying offering an ineffective response. This study formulates the key features for an alternative framework for anti-bullying measures within the context of the Church of England diocese.

"The thesis is concerned with the establishment of the Anglican presence in Central Queensland and the history of the first fifty years of the Diocese of Rockhampton. The historical method employed examined the attitudes and mentalities of the Anglicans during that fifty years and attempted to determine how the process of transplantation and adaptation of the English social institution was, or was not, achieved in the new physical and social environment. Various aspects of Anglican Diocesan administration such as recruitment of clergy, financial shortages, cultural isolation, racial issues, episcopal appointments and ecumenical relationships, are taken as units and analysed in the overall context of transplantation and adaptation. It is argued that Australianisation came gradually and without conscious manipulation. Where change from the English model was attempted, it was often initiated by the English clergy rather than the Australian laity." -- abstract

Tanzania is one of the poorest countries in Sub-Saharan Africa. Since independence Tanzania has implemented different development policies, but the gap between the rich and the poor has increased despite the government's and NGOs' efforts of development programmes for poverty reduction being implemented. This research has analysed the approach of the Anglican Church to development programmes for poverty reduction in the Diocese of Morogoro. It has defined poverty as a lack access to resources, together with a lack of power, dignity and vocation. Because of this challenge of poverty, the Church has been involved in community development programmes for poverty reduction. These programmes have sought to empower the poor, offering dignity and enabling them to realise their God-given vocations in their communities. The aim of these programmes is to improve the living standard of poor people and to raise their social and economic welfare regardless of their religious beliefs. The research has identified the two main weaknesses in these church programmes as (1) a lack of a theoretical vision, and (2) a lack of strategic vision. Because of the first weakness it has consolidated a theoretical vision for development programmes focusing on theology of development, the definition of development and community development, and Asset Based Community Development as an approach to community development in connection with Ujamaa, and particularly Kujitegemea. In tackling the second weakness it has consolidated a strategic vision for the diocese making use of such as PRA/PLA, ADPs to take forward the theoretical vision for development programmes in the diocese of Morogoro. The thesis concludes by recommending that the relevant diocesan leaders engage with this research and proposals, so as to provide a way forward.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This study is a reflection on polygamous marriage and its challenge to the Anglican Church of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara people. The term contextualization refers to a total process designed to translate into concrete reality the indigenisation as well as the adoption of the church to African indigenous thought and culture. The research was set on the problem statement, "Is there any theological justification for the Anglican Church's condemnation of polygamous marriage?" The study was set on the premise that even though there is a need for the Church to show love to every one- including the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with concerning the place of the polygamist in the Church. Should they continue to be discriminated against in terms of being denied the sacraments of Baptism and the Holy Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the way forward? In arriving at the research findings, the study employed two methods. One was to collect oral accounts on the practice of polygamy in the Mara societies and the Church. The second one was collecting the written information as found in church minutes, reports, letters, books, articles and periodicals. The research revealed that even though polygamy is a dying institution, in Mara, people are just abandoning it slowly without proper teachings. That shows that there is a danger of its resurrection if the Church doesn't engage in a teaching ministry on this issue so as to contain it. The other findings of the research are that, even if it is an African cultural practice, it is already overtaken by time and cannot be an effective substitute to barrenness or childlessness as was the case in the traditional African societies because there are other better remedies such as child adoption. The research findings also showed that the Church, despite having a theological justification for condemning it, has a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their wives and their innocent children who are disciplined by the Church " because of somebody else's sins." The study consists of five chapters and conclusion. The first chapter gives an introduction by way of showing the major motivation for the study, which sets the tone of the whole work. The second chapter deals with the background information of the study of Christianity in Mara region of Tanzania. It also gives us a brief historical background of Christianity in Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving different schools of thought on the relationship of these two entities. The fourth chapter is about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its pastoral approach to the practice of polygamy which makes the chapter to be historically based on the oral as well as the written sources on the practice of polygamy. Chapter five is the critical analysis of polygamy which comprises of social and theological critiques of the various positions that are advanced for its continuation or suggestions as to why it should be abolished. The concluding chapter makes some recommendations and then draws the conclusion of the whole study.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

The study explores the response of the Anglican diocese of Bujumbura to the challenge of urbanization, especially in the area of urban poverty. The introductory Chapter provides the framework within which the study will be conducted. It also includes a literature review, which is devoted to urban poverty showing how it could be addressed. In Chapter 2, the study analyses the context of urbanization in Burundi, particularly in the Bujumbura municipality, where urban poverty is reported to be high. It then highlights the Church’s missionary calling when it comes to the challenges of urbanization. Chapter 3 reports the findings of interviews and focus groups conducted with members of the nine Anglican parishes serving the Bujumbura residents. These findings are interpreted in Chapter 4 through the lens of the praxis cycle. Chapter 5 provides an effective model in the context of urban poverty. The study explored through the reasons behind urban poverty and proposes effective solutions to it. It aims at sensitizing the Church to be concerned about urban ministry and suggests an efficient model for eradicating poverty and bringing about a transformed community to be enjoyed by all the residents. This model will inspire both the Anglican Church, the other denominations, the faith-based organisations and whoever strives to serve urban residents.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology-with specialisation in Urban Ministry)

This study uses a praxis cycle approach to evaluate the work of the Anglican Diocese of Bujumbura in the community of Bwiza, a marginalised urban community in Bujumbura. In Chapter 2 it analyses the context of urbanisation in Burundi, with special reference to Bujumbura as capital. It then examines the work of the Diocese of Bujumbura in that urban setting in Chapter 3, against the background of Burundi’s religious composition and the history of the Anglican Church in Burundi as a whole. Chapter 4, gives a review of publications devoted to urban mission and theology. Special attention is given to liberation theology and the particular way it addresses poverty. Chapter 5 reports the findings of interviews and focus groups conducted with members of various churches in the community of Bwiza. In Chapter 6 these findings are interpreted missiologically, and the final chapter (7) suggests some issues for further research. The study explores the causes of poverty in Bwiza and suggests practical contributions that can bring about positive change. The main concern of the study is to bring awareness to the churches about the urgent need for urban ministry. It also explores possible solutions to urban poverty. The other concern of this study is to provide a basis for an urban mission strategy for the Anglican Church, which could assist other churches and all faith based organisations serving in urban settings.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology, with specialisation in Urban Ministry)

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European.
Christian Spirituality, Church History and Missiology
D. Div. (Church History)