This thesis is a contribution to the field of social ethics. Employing a process of ethnographic ethics, it provides an analysis of inner city ethics, within the Irish context. Taking the case of the Fatima Mansions social housing estate, inner city Dublin, the thesis examines whether one socially excluded, inner city community has distinctive moral values, codes and practices, which, when systematically documented and analysed, might provide the basis of a critique of selected formal sources of moral theology in the Irish context. The thesis begins with an overview of the context of research, both at the micro level of the Fatima Mansions community and at the macro level of Irish society (chapter one). A geographical, historical, social and religious profile of the Fatima Mansions community is provided in order to locate its distinctive value system and moral practice. An overview of dominant values in wider Irish society follows, which acts as a foundation for a subsequent critique of selected sources of moral theology in the Irish context A detailed justification of the practical, theoretical and ethical dimensions of the multi-method ethnographic research methodology employed in this thesis is outlined (chapter two). An analysis of the primary research data is then presented in the form of an original 'thick description' of inner city ethics, based upon recurring cultural themes (chapter three). This analysis is further illuminated by a dialogue with mujerista and womanist theologies (chapter four). Finally, an in-depth critical examination of two selected sources of moral theology in the Irish context is conducted, from the perspective of the hermeneutic of a Fatima ethics (chapters five and six). The selected sources are publications by the Irish Roman Catholic Episcopal Conference and publications in selected Irish theological journals. The concluding chapter (seven) examines the wider relevance of the research. This thesis identifies a communitarian survival ethics operative in Fatima Mansions, which differs from that of the dominant value system in Irish society. Moreover, the community's values and moral practice are shown to have an inherent logic within the context of social exclusion. The thesis also confirms and critically explores the failure of selected formal sources of moral theology, critiqued in this work, to engage with central values, moral insights and moral experiences of the inner city. The wider relevance of this research, with respect to formal sources of moral theology in the Irish context, inner city ethics and a contextual theology/ spirituality of the Irish inner city (and beyond), is examined in some detail. Finally, the replicability of the research process, as a "cultural themes process model", is outlined.

This thesis explores the leaqdership role of clergy in the Church of England in the light of the concept of the cure of souls. This is begun through an original analysis of the Church of England's expectations of the role of the clergy, as enshrined in its key documents, the Ordinals, the Canons of the Church of England, and the nationally agreed Learning Outcomes for curacy. Drawing on three pieces of empirical research, The theology of leadership and the practice of ministry of a group of Church of England curates (Hartless, 2011); the Aveyard Report on vocation and the realities of ordained ministry (Aveyard, 2011); and a report on self-supporting ministry are discussed. In addition, the main reasons that there has been a change in the role of the clergy from a pastoral emphasis to a more leadership and managerial focus are considered, including an exploration of church leadership in context with an original heuristic tool relating sociological form and culture. The range of meanings of the term 'cure of souls' as used in the past and today are discussed, and in particular, the theological basis of the cure of souls, in relation to ecclesial leadership, is explored through the writings of Basil of Caesarea, Gregory Nazianzus and John Cassian. The final chapter reflects critically on the views of the chosen patristic writers, relating key points from their works to leadership and the cure of souls in the Church of England today in order to consider the potential for transformative leadership in the church, and in support of a pneumatological ecclesiology with respect to ordained ministry.

Introduction: The study was undertaken to examine two issues. The first was to determine the development track of Ministry in Secular Employment between 1960 and 2000 with associated strategy and policy intentions in the Church of England for ordained ministers. The second was to use the material collected to examine the ecclesiology and socio-cultural context that had underpinned the decisions about MSE. Methods: An archive was generated between 2005 and 2011 that identified materials across the research period that included interviews, memoirs, surveys and personal communications. Using narrative, contextual and grounded theology approaches, individual narratives of those in MSE were examined to illuminate both the nature of the role fulfilled and the institution in which it was based. A focus for this process was Castells’ notion of the ‘space of flows’, using it as a crystal to determine the relevance of the archive in studying the ecclesiology of the Church of England in that period. Results: The years 1960-1970 initiated a period of profound socio-cultural change. In this period also emerged MSE. Analysis of the process identified that the experimental start to the initiative had not been embedded into the structure and strategy of the church, while being well embedded into the culture and structures of the worlds in which the Ministers in Secular Employment lived and worked. The church adopted a homeostatic approach to this development characterised by dioceses and their bishops acting independently. MSE had not been explored for its potential in the field of mission or cultural integration of church and society. The church continues to understand its mission and purpose in terms of stipendiary parish priests to the exclusion of nearly all other options. Discussion: While MSE has not developed to the degree its early pioneers had hoped, it is still practised in church life and therefore has potential for the future. Further research in several related fields has been identified.

In recent decades there has been an increasing interest in the phenomenon of mentoring in diverse societal sectors with a resulting plethora of definitions. This thesis focuses on mentoring that is practiced in Christian community. The work postulates a theological classification of Christian community and explores the symbiotic relationship that exists between mentoring practice and context, with particular reference to theological reflection. In critical conversation with the theology of Christian community and through a synthesis of evidence gathered from a key text on discipleship - Mark's Gospel - and a corpus of contemporary writings on mentoring this study offers a definition of mentoring in Christian community that is holistic and integrative. This work also submits an analysis of the demands and complexities of evaluating holistic Christian mentoring programmes, particularly in the area of spiritual fonnation and subsequently proposes an evaluation framework, model and tools. Through the organisation and delivery of a pilot study (replicated on a smaller scale in two other settings), and through the use of rigorous methodology the viability of the model was investigated. The evaluation has revealed findings to infonn the practice of Christian mentoring and has given insights into its beneficial impact in the particular Christian community context of theological education. This work, thus, has produced a reliable template from which Christian communities can contextualise their mentoring programme evaluations. The study concludes with recommendations for further research, suggestions for implementation and conclusions regarding the influencing factors for successful mentoring programmes. It affinns the contention that a rediscovery of Christian mentoring could be the means by which the objectives of theological education may become more integrated and through which the church community may more adequately fulfil its commission to make lifelong disciples.

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Volume 1 is substantially written by the author. The introduction explains the genesis of the Report - a call for a strategic national overview of the whole range of Ministry issues. Chapter 1 highlights key aspects of the changes in the contexts during the last two decades. These include church attendance, culture, mission, youth, women, laity, clergy numbers, finance and the national organisation of the Church of England. Chapter 2 describes the research methods. These included documentary material, field work throughout the country and beyond, and close collaboration with numerous colleagues. Chapter 3 employs papers from sociological and theological contributors on aspects of the history and theology of ordained ministry. This includes recent ecumenical developments. Chapter 4 provides both text and analysis of the little-known Canons, Regulations and especially Bishops' Statements of 1978, 1992 and 1994. Major themes emerge. Chapter 5 provides a historical survey of key events and reports on ministry strategy since 1964. These indicate important national developments, and, of special significance, emerging common patterns in diocesan strategies. Chapter 6 explains how areas of current uncertainty about finance, the law of employment and data protection, clergy numbers and ministry development affect strategic thinking. There are also four Working Parties now preparing major Reports. Chapter 7 addresses the unchanging aspects and the changing role of the stipendiary clergy, especially the episcopal, missionary and managerial elements. Chapter 8 offers Conclusions about a vision of the Church, the present key planks of strategy, and seven areas where strategic development could be pursued. Finally, I propose Recommendations for a way ahead. Volume 2 starts with Chapter 9. This consists of brief essays in thirty-five key areas. The expert contributors have mapped the situation at present and often offered some historical perspective. They have frequently pointed up issues to be addressed and listed the vital Reports etc. for those who need more detail. Crucial statistics are given at various points with numerous Tables, graphs and diagrams. The Bibliography includes all works cited in the Report, and other books etc. found useful in the years of writing. Appendices offer detailed information on 19 areas.

1. Identifying the Research Questions The British society in a way does not encourage the worship of God. What it encourages is the caricature of the worship of God. But we Christian pastors and Mricans in particular believe that if we train our people and focus their gaze properly on our Lord and Saviour Jesus Christ, the society will not be able to squeeze them into its mode.! . The above statement is symptomatic of the problem that Diaspora Mrican Christians assume is posed for their own spirituality and, in particular, their public worship by the decline in the popularity of religion in British society? The statement also suggests that Diaspora Mrican Christians perceive that direct and purposeful Christian teaching with emphasis upon discipleship is a panacea for halting the influence of secularization on the faith of their members in Britain. This study takes off from these presuppositions/hypotheses to explore how today's Diaspora African Christians in the city of Liverpool sustain their faith commitment, especially through their participation in public worship. This research has not limited the provision of an answer to the exploration of the elements of worship alone, although that is the primary focus. Worship takes place not in a vacuum, but in a society. The study, therefore, explores the manner in which Liverpool's Diaspora Mricans Christians relate their public worship to broader personal and social goals. The answer to the research question was also sought through a consideration of conditions within the host society. This is done by exploring those factors within the community of Liverpool that either enable or stand in the way of the worship of Diaspora Mrican Christians. This necessarily involves the location of today's Diaspora African Christian community against the background of a historical overview of their migration and settlement in the UK and particularly in the city of Liverpool. This migratory movement has resulted in the creation of a dynamic Mrican Diaspora community in the city. Consequently, the study explores the religious consciousness and activities of the communities, especially focusing upon the elements of their public worship as an effective part of community life and social identity. The study further explores how Diaspora Mrican Christians have been able to navigate successfully the various dilemmas they face as they come to Britain and Liverpool. These dilemmas include the increasingly secular nature of their new society, which appears to be in direct contrast to their very religious African society.3 This dilemma is heightened by the rejection some say they faced from the white· churches when they attempted to worship with them, the racial hostility some have encountered in society, and the loneliness that most of them experienced in Liverpool. The apparent lack of openness to the adaptation of mainstream worship and, indeed, of theological expression to Mrican sensibilities, is equally part of their dilemmas. These factors have not only led them to establish their own churches but have helped to reinforce their attitudes towards public worship. Hence the act of public worship does not for them stand apart from their wider cultural expression, but rather it 3 The response of virtually all interviewees that they came from a very religious Mrican background is functions as an adequate coping tool for Diaspora Mrican Christians in Liverpool. It also gives them the opportunity of experiencing holistic life fulfilment within an enabling social groUp.4 . The African churches thus serve the fulfillment of sociocultural and spiritual yearnings of Mricans in the diaspora. Sturge refers to these functional assemblies as 'the Community Church's, which I would prefer to term as the Holistic Church. It is holistic in terms of its determination to minister to the spirit, soul and body of every member. , The thesis approaches the research question by identifying the background religious worldview of Diaspora Mricans, the nature of their worship, and the conditions in the host society, as the three principal sources of religious behaviour of these immigrants. This is brought together as the interpretative triangle of religious behaviour. The impact of Diaspora Mrican Christians' worship on the Liverpool community is examined alongside a critique of those factors in the host society that enable or inhibit the people's worship. It is my hope that the findings from the research will be of benefit to Christian churches all over the world, but especially to the Mrican immigrant churches and other Christian churches in Liverpool. This research does not investigate the future of public worship among the future generation of Diaspora Mricans Christians; this is however an interesting area for further research. Taken as a whole, the thesis offers a comprehensive response to questions relating to the role of public worship among Liverpool Diaspora Mrican Christians and to the manner in which that public worship is sustained.

This essay deals explicitly with a subject which appears only to have been noticed inferentially by Church historians namely the emergence after the Restoration of a distinctive Anglican phenomenon, M The Squire-Parson or Squarson. It attempts, first, to rehabilitate the country parson from the classical strictures of T. B. Macaulay and to demonstrate that in the late 17th century the Anglican ministry was attaining a credibility which offered a respectable career to members of substantial County families. During the 18th century the squarsonical status grows and multiplys and the essay seeks a reason for this in'the expanding values of benefices due to favoured conditions of protected agriculture, The improved conditions of the clerical order are examined in the elevated standards of living symbolised in the impressive growth of clerical residences. Specific life styles are examined in brief biographies of three Worcestershire clergymen and the two final chapters are devoted to a detailed account of the tenure of one particular benefice, Martley in the Teme Valley, by a family of squarsons who entered upon the living in 1796 and held it until 1958.

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