The thesis comprises results of broad research into the Brethren Movement in the Faeroes from 1865 to 2010, emphasising the disciplines Church History, Economic, Social and Cultural History, Cultural Studies and Missiology. The role of Brethren in the Nation Building Process is analysed as well as their pioneering work in the language struggle. Drawing on recent theories the Faeroese Brethren Movement is set in national and international perspective. Interviwes with many Brethren confirm the validity of the theories and give insight into (1) the developments until the 1960s, and (2) the period after. New aspects are brought to light, analysed and seen as part of the general development in the islands, and how Brethren have influenced the national, economic and cultural progresses. Nowhere has the Brethren Movement had such support as in the Faeroes where around 15 per cent of the polulation are members; elsewhere it is between a half and one per cent at most. Reasons for this are analysed as are Brethren theology and practices, attitudes and activism which have influences the broader community. The conclusion points out that the Faeroese Brethren movement has had much greater impact on the progress and developments that so far acknowledged. Self-government, self-financing and self-propagation of each assembly have influenced attitudes outside the movement, and Brethren attitudes, pioneering spirit and new ways of thinking have inspired others. The Brethren Movement was the first to break away from colonial power (the Danish State Church) and establish a Faeroese church. Tensions and changes within the movement in the early 21st century are discussed and the future of Brethren in the Faeroes is evaluated.

Despite the centrality of monastic sources to debates about social and political transformation in post-Carolingian Europe, few studies have approached the political and economic status of monasteries and their saints' cults in this context, to which this thesis offers a comparative approach. Hagiography provides an interesting point of analysis with respect to the proposition of mutation féodale, and more importantly to that of the mutation documentaire and its relation to monastic 'reform', which Part I discusses. Parts II and III consider Bobbio and Conques, and their miracula (dedicated to San Colombano and Sainte Foy) within their respective socio-political environments, since the best of the recent scholarship concerning the millennial period has emphasized the specificity of regional experience. At Bobbio the closeness of the king physically and some continuity in royal practices between the tenth and eleventh centuries shaped monastic experience. It directed and sometimes restricted monastic discourse, which maintained an older tradition of general service to the kingdom, although innovations in relic usage helped monastic negotiations with the sovereign. At Conques, the waning of royal control created space for literary and cultic advances that served to bolster the monastery's position within local power structures. In this landscape older forms of public authority were purposefully minimized and hierarchy and landownership were negotiated between aristocrats, including Sainte Foy at the head of Conques. Whilst the categories of the 'feudal transformation' debate can offer a useful framework for the analysis of two very different monasteries and their local societies, the comparison demonstrates that placing monasteries at the centre of our debate is crucial to understanding the documents they produce, and therefore questions the potential that these have to shed light on wider societal change. Concerns over land and autonomy were central to both institutions, although these operated on different conceptual planes, because of different bases of landed patrimony dating back much further than the tenth century. Each monastery negotiated hierarchy and clientele through their miracula and according to local socio-political rules. Therefore, whilst related documentary and cultic transformations were inseparable from socio-political pressures, these were not necessarily pressures simply reacting to mutation féodale, but were formative processes in the direction and shape of social change.

‘We don’t do God’, Alastair Campbell famously said of UK government policy-making. In contrast, Anglican Bishops at the 2008 Lambeth Conference committed themselves to reflect on contextualising their faith, and pursue their conclusions in public ethical discourse. This thesis proposes that the Bishops (and others) may justifiably pursue this two-fold course, through the application, reinterpretation and development of Alasdair MacIntyre's tradition-based moral reasoning. I contend that the validity of a MacIntyrean approach in contextualising Christianity is readily apparent; and can shed light on Anglican differences around human sexuality. Through distinguishing between MacIntyre’s ‘utopian’ theory and his practical requirement merely to be ‘good enough’ to ‘go on and go further’, I argue that we find effective resources for extensive moral rational engagement with other traditions, and, more surprisingly, within liberal democracy. This, I agree with Jeffrey Stout, has the potential to operate, to a useful degree, as akin to a ‘tradition’. I then outline how the Bishops can best pursue substantive, rational, ethical dialogue, first, with other communities of tradition; second, with those groupings, widespread throughout society, which, though not fully-fledged communities of tradition, nonetheless sufficiently reflect them to be able to sustain some degree of moral debate; and third, through developing MacIntyre's appropriation of Aquinas’ work on Natural Law, in circumstances that, or among those who, uphold no tradition. In each case, I argue the potential is greater than MacIntyre allows, and, importantly, is enhanced by constructive engagement, which it is therefore generally a morally rational obligation to pursue. With examples drawn primarily from the work of Dr Rowan Williams, the Archbishop of Canterbury, I point to practical ways in which my proposed MacIntyrean praxis can both strengthen the Church’s engagement in public discourse, and enhance the nature of the public space as a place for pursuing the common good.

As a mother tenderly: using mothering as a metaphor and analogy for parish ministry. The thesis sets out to use maternal imagery as a way of articulating the practice of parish ministry in the Church of England. The aim is to find a language which can affirm and encourage many aspects of good practice that are in danger of being over looked because they are neither well articulated nor valued. The ministry of a parish priest is a relational activity: characterised by care. It is because the priest has a responsibility to care for those entrusted to her that she engages in priestly activity. In doing so she is sharing in the collective ministry of the church in which she has a pivotal and public role. The church is to be a community in which people grow up in Christ and come to maturity of faith. In order to explore the relational activity of a parish priest the imagery of mothering is used. The changing place of women in society has made it more difficult to use gendered images and thus it is necessary to discuss whether mothering is an essentially female activity. After acknowledging the complexity of the gendered language and the reality that most women arrive at mothering through a specifically female bodily experience, the thesis goes on to state that the practice of mothering is not instinctual but learnt. It involves learning through a relationship with a particular child and what is learnt are human ways of being and doing which are not gender specific. As the child is a growing developing human being the relationship and activity needs to be adaptable and contingent, requiring concrete thinking. Sara Ruddick’s Maternal Thinking offers a philosophical understanding of mothering as a practice shaped by three demands which are all good and often conflict. Using her understanding of mothering and drawing on Hanah Arendt’s categories of human activity the thesis explores the practice of mothering. The thesis then uses this understanding of mothering as a way of reflecting on the practice of parish ministry. As a relational activity parish ministry needs to value particularity and concrete contingent responsiveness. Intersubjective relationships need to be maintained and the virtues cultivated that guard against the temptations to intrusive or domineering styles of care on the one hand or passive abnegation of responsibility on the other. Parish ministry cannot be understood in terms of tangible productivity so different ways of understanding success and evaluating priorities need to be articulated. The thesis suggests ways of thinking about and describing aspects of parish ministry that highlight the kinds of practices that enable people to flourish. The use of maternal imagery is not intended to suggest that women have a better access to these ways of being and doing, nor that congregations are like children. Mothering at its best seeks to create the relationships and spaces in which people grow up and flourish. Times of dependency are part of that but maturity and reciprocal relationships of interdependence is the goal.

Neo-Thomism misread Aquinas by trying to find in him answers to questions posed by Descartes and Kant, producing a theology that people like Chauvet rightly abandoned. This thesis, on the other hand, proposes a decidedly pre-modern reading of Thomas. It begins with two basic structures of Thomas' thought - a threefold notion of truth (so that truth is ontological as well as epistemological), and an understanding of exitus-reditus that shows its links to “archaic” concepts such as the hau of the Maori. Then it considers human life in terms of merit and thus “economy,” (exchange of valuables); but this economy is a gift economy, and here we consider the gift in the light of Seneca (whom Thomas took as an authority) and Mauss, as well as using Allard's insights into how debt, particularly debt to God, generates what in Thomas takes the place of the Cartesian subject. In this light grace is seen as the spirit of the gift with which God graces us, giving rise to gratitude. We then consider Christ as graced and gracing us, first of all by our configuration to him in the sacraments (using the analogy of clothes), followed by a conformation in grace. We look at this in baptism and penance, but then we take the Eucharist as a three-fold sign, and show how it generates in us faith, hope and love. The unity of the sacrament as a gift is emphasised, and the cases of its division, such as fiction, the votum sacramenti, and circumcision are examined. As a Jew, Derrida gives insight into grace before the coming of Christ and the value of the sacrifice of Abraham, and in this way we can see how Thomas circumvents Derrida's critique of the gift. Finally we compare Thomas with Chauvet.

This research is premised on the investigation of two under-researched groups within the Church of England, whose subjectivities have altered since the Church of England made the momentous decision to allow the ordination of women in 1992. Whilst women priests more generally have been subject to research investigation and comment, priests as mothers and the non-ordained spouses of women priests are two groups of people whose experiences and subjectivities have not been explored in explicit detail. Indeed, at the heart of this research is the theme of gender identity and how femininities and masculinities are lived and negotiated by these two groups constructing their identities within the boundaries of the Church. Rather than considering gender in a one-dimensional way, by focusing on both femininities and masculinities a more nuanced and complex picture will be allowed to emerge. This study emphasises the way in which everyday life is negotiated and lived and how this often disrupts traditional established binaries such as public and private, masculinity and femininity, sacred and profane. It considers how women priests negotiate an institution governed by sacredly masculinist norms and how their positioning as mothers impacts on this mediation. Motherhood is taken as a topic of salient concern, unpicking its ideologies and how these dominant ideas have been informed by both secular and religious discourses, especially regarding how sacred and profane discourses impact on motherhood’s construction. And how men as spouses mediate a terrain established as explicitly feminine is considered, highlighting the means through which gender acts as an important mechanism through which expectation and practice is established but how this is explicitly interwoven through particular gendered ways of experiencing public and private divisions.

In the latter half of the twelfth century and at the beginning of the thirteenth, the machinery and methods of Episcopal government in several English bishoprics were improved and transformed by the actions of certain competent and energetic prelates. The following study aims to record and assess the achievements of one such bishop - Hugh of Wells, for twenty-six years occupant of the see of Lincoln. Hugh's experience of Hubert Walter's reforms in the royal chancery and his implementation of this knowledge to diocesan government after his elevation to the bishopric of Lincoln culminated in a pontificate marked by transition and innovation in the sphere of administrative procedure - notably, the registration of certain categories of diocesan business upon rolls. An examination of these enrolments in conjunction with the four hundred surviving acta of the bishop has allowed a more detailed insight into many aspects of routine ecclesiastical government than at first appeared possible. Yet, even the resultant study is by no means an exhaustive record of the conduct of diocesan affairs under this very efficient but otherwise unremarkable bishop. The central bureaucracy of the diocese, its composition and recruitment, the division of duties between the various administrative officials and the bishop's relations with the regular and secular clergy under his control have all merited close attention but in the event it has proved impossible to include in this thesis a survey of the administration of the temporalities of the see during Hugh's episcopate even though ample source material is available for such a project.

A study in early Teilhard involving the use of cross-disciplinary concepts, methods, theory and models in the analysis of aspects of his life, work ideas and writings (both published and unpublished).

This thesis investigates the existence of stress in the Roman Catholic priesthood. A transactional model of stress is adopted as a heuristic for this investigation. Here, stress is seen as the relationship between features of the work environment, as appraised by clergy themselves, and various indicators of diminished well-being e.g. poorer self reported health, lower self-esteem and increased pessimism about the role and effectiveness of the priest in the future. This model also places considerable emphasis upon the possible role of perceived support in the overall aetiology - or amelioration - of stress. Using this transactional model as a guide, seventeen work environment stressors, were identified on the basis of qualitative and quantitative investigations with a total sample of 189 priests drawn from four dioceses. The qualitative investigation comprised twelve in-depth interviews with an opportunistic sample of clergy. The focus of these interviews was to determine the antecedents and consequences of stress as perceived by members of the clergy. On the basis of the interview data a bespoke questionnaire was developed for distribution to a broad sample of priests. The questionnaire measured both antecedents (work environment factors) and consequences (impacts on well-being) as well as perceptions of the support available to priests both inside and outside the Church. The data to be presented show that it is the contradictions that many priests have to deal with which are often pivotal in the aetiology of stress e.g. the implementation of Canon Law in an increasingly secular world. The multiplicity and diversity of roles that priests now have to fulfil - whether at Diocesan or parochial level, is also a key factor, as are the daily parish/diocesan administration duties that priests have to undertake and the increasingly 'convenience stores mentality' (as clergy see it) of the Church community. Very little support in dealing with these issues was perceived to be available to them by many priests within the sample. The implications of these results are discussed both in terms of their correspondence with findings in general occupational stress research and in terms of a proposed rudimentary stress management programme that might be implemented to help manage stress within the Roman Catholic priesthood.

There have been many translations of Christian Morgenstern's work and, in particular, of his "Galgenlieder" into Czech. The first translations appeared in magazines in the interwar period. "Palmström", translated by Ludvík Kundera (born 1920), was the first Czech translation of an entire collection of Morgenstern's poems. This book was published in 1944 in samizdat. Another samizdat version of "Palmström" appeared in 1951, translated by Egon Bondy (born Zbyněk Fišer, 1930 - 2007). The 1950's saw more translations of Morgenstern into Czech: by Josef Hiršal (1920 - 2003), Bohumila Grögerová (born 1921). These translations appeared in 1958, 1964, 1965 and 1971 and selections from them were published even afterwards. Translations by Emanuel Frynta (1923 - 1975) from the same period were included in the "Moudří blázni" anthology. Rudolf Havel (1920 - 1993) made his translations of Morgenstern in the 1970's and 1980's. They were published posthumously in 1996. The aim of the present thesis is to examine the translation methods of the individual translators. It looks at 7 Poems ("Galgenbruder Frühlingslied", "Drei Hasen", "Die weggeworfene Flinte", "Die Brille", "Das Fest des Wüstlings", "Der Ginganz", "Der Mond") and their Czech translations. Analysis of both translations by Egon Bondy shows substantial...