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This thesis begins with the argument that television is a dominant influence on modern society. Television is, for example, a primary source of information and a dominant medium of entertainment. The most profound changes television has brought to modern culture, however, are more fundamental. The television age has engendered a new language and patterns of communication. The dilemma is how to communicate the gospel authentically from the Christian pulpit in a society where television dominates the patterns of communication. This thesis argues that preaching, in order to be heard today, must adopt the new language and communicative structures used by television. Old forms of deductive, conceptual preaching no longer encounter and involve an audience. The communicative tools of imagination, dialogue and experience must become central to an understanding of the preaching task. In addition, an awareness of the visual communications of body and face makes new demands of presentation. As well as changes in technique, fundamental reflection on the theology of communication and nature of preaching can take place in light of the media context. Television challenges more than simply the structures of preaching, and it offers more than a threat. Models for communication practice that reflect both the theological understanding of Christian communication and the desire to be effective are examined. There is, for example, clear ground for preferring Incarnational and Trinitarian models over older straight-line or monological models for Christian communication. By means of case study, interview and sermon content analysis an investigation was made into the role (perceived and actual, as far as it can be determined) of television in the lives of a small group of preachers and students. The opinions and attitudes members of the two groups have toward television were explored. In addition, for the preachers and preachers in training, the potential that television has for informing preaching practice in any way (content, structure or genre) was examined.

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This thesis explores issues, ethical demands and appropriate responses relevant to those managing and accountable for change in charities founded with Christian inspiration. While Business Ethics and motivational factors within profit-orientated corporate entities have received increasing attention, ethics relating to the operations of the 'not-for-loss' voluntary sector and of ecclesiastical bodies remain relatively less investigated. The purpose of the research is to discern, then formulate, pragmatic guidance which is both theologically based and managerially useful to those responsible not only for charities but also for many other institutions. It focuses on aspects of religious endeavour where, although often perceived separately, sacred and secular are inextricably entwined. Charitable and income-generating activities of churches ought to be prime proving grounds, for wider potential application within other and diverse organisations, of ethical principles put into practice. The methodology, concentrates on observation of three case-studies, one literary/historical and two contemporary, with active participation in the latter two so that the sharpness of the dilemmas and attempts at solutions reflect in-depth experience. The literary/historical study describes the experience of St Basil and fellow bishops in Fourth century Cappadocia in defining functions and boundaries for senior clergy as churches developed into major religious and social institutions adopting many state responsibilities. Against this historical and, possibly, paradigmatic background, the second study monitors, over 3 years, the breadth and complexity of the factors relevant to progressing an initiative requiring expenditure of £9.5 m to develop a property-based, overseas activity of an established UK church. By contrast, the third study examines the strains with the governance and management functions of a charitable enterprise which, since foundation in 1977, has grown seemingly successfully, so that by 2000 it has 500 employees and spends £8m p.a.

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In the last decade shame has emerged as a problem of growing proportions in the United States, primarily in the field of psychoanalysis. Much of the attention has been focused on shame of a chronic nature, analysed from the standpoint of self psychology. Fewer contributions, however, have been made by pastoral theologians in considering shame within Christian tradition. The impetus for this research, therefore, is to advance pastoral theological perspectives on shame. Toward this end, in-depth interviews were undertaken with parishioners in two Presbyterian churches in the United States. These interviews comprise the primary source of original and creative insights for this research. The findings can be divided into two primary realms. The first realm consists in the variety of phenomena constituting chronic shame. Guided by an emphasis in "grounded theory" research on determining relationships between various phenomena, interviewees chronic shame is analysed according to a sequence of causes, preventive strategies and consequences. Two important causes of chronic shame for interviewees appear to be failure and rejection. A peculiar feature of these causes is that shame is felt for failing demands interviewees believe they had exaggerated in their own minds. Moreover, shame is felt for rejection interviewees are not certain even occurred. A primary strategy interviewees employ to prevent shame is maintaining certain views of identity, and a second strategy consists in protecting against shame's pain. Finally, consequences of these strategies, and of shame itself, include self-estrangement, anxiety and withdrawal. The second realm of findings is to explore the roles both of social structures (particularly the church) and apparent psychic structures in creating chronic shame.