This dissertation analyses a collection of Lives (vitae) of lay saints from western Europe who were neither martyrs nor from a royal family, to find that lay sanctity was a significant phenomenon throughout the eleventh century. Previously historians (notably André Vauchez) had assumed that the Gregorian Reform hampered its emergence until the twelfth century. In fact lay sanctity was a complex category of sainthood that both underscores and challenges historians’ narratives of this reform. The principal, linking feature of its texts is found to be the saints’ dedication to pilgrimage and voluntary exile at a time when the laity were increasingly exploiting the benefits of spiritual travel. The first part of the dissertation consists of a series of local and individual studies, the most detailed of which pertain to southern France and northern Italy. These demonstrate, among other things, how lay sanctity was promoted during the Peace of God movement (chapter 1), the overlap between secular and spiritual heroic ideologies on pilgrimage routes (chapter 2), a reformist centre at Lucca venerating ‘exotic’ saints (chapter 3), and the emergence of a new asceticism in line with larger developments in eremitism and the evangelical revival (chapter 4). The second part argues for a vital link between pilgrimage, in all its forms, and lay sanctity, locating the vitae within both medieval beliefs about pilgrimage and modern explanations of ritual, especially anthropological models of liminality (chapter 5). This part also addresses the overlap between the laity and hermits, as well as the situation of knightly converts: these ‘quasi-lay’ saints were finding new ways to express their devotion and they too sought pilgrimage as a solution to their spiritual crises (chapter 6). The conclusion relates the findings to the twelfth century and beyond: following discussion of the cult of Homobonus of Cremona (d. 1197), it warns against simplistic attempts to construct grand narratives for the development of lay sanctity in the Middle Ages.

The context for the project was the researcher’s professional context as Principal of the Peterborough Lay Ministry Course (LMC) the Anglican Diocese of Peterborough’s training programme for licensed lay ministers. The purpose was to enhance the researcher’s professional practice by exploring perceived variance in aptitude or appetite for theological reflection among LMC students. A pilot study was conducted among a sample of students to test the usefulness of focus group interviews as a qualitative research method to explore the topic. The educational notion of threshold concepts emerged from reflection on the pilot study findings as a lens through which to view blockages in students’ practice and understanding of theological reflection. Engagement with literature led to a definition of theological reflection as a mutually critical dialogue between four ‘voices’: Christian tradition (including the Bible), experience, the self-reflexivity of the reflectors, and their praxis. Working with this definition, focus group interviews were conducted among the students to explore whether threshold concepts could be observed in their practice of theological reflection. Semi-structured interviews were carried out with the core tutors on the programme to explore their experience of theological reflection on the LMC and thresholds in its practice. A self-reflexive element involved the researcher in exploring his own negotiation of threshold concepts as the research project progressed. Five threshold concepts were found relating to the interpreted nature of texts, the complexity of theological reflection, its pervasiveness, attention to the internally held framework or habitus of faith, and the spiritual dimension of the reflective dialogue. The identification of the five threshold concepts in the students’ practice is the contribution to knowledge that enhances the researcher’s intellectual and professional self-understanding and leads to some proposals about future pedagogy on the LMC. A modest contribution is made to a debate about the characteristics of threshold concepts and their effectiveness as a theory to explain blockages in learning. The researcher’s self-reflexivity and negotiation of the spiritual threshold concept are identified as key areas of his own learning.

This thesis explores the meaning and potential of episkope defined as the work of ‘seeing-over’ a church made up of distributed local communities. Using academic and confessional means it examines the origins of oversight in the God of the Hebrew and Christian Scriptures and in secular and Classical cultures. The concept of ‘watching over one-another in community’ emerges. How the Church of England exercises oversight is the principal applied area for the research. A methodology is constructed utilizing and developing theological and organizational resources. Recent agreements in ecumenical theology establish components of oversight which are personal, collegial and communal. Organizational analysis is used to form a structure for new interpretations of oversight. The Church of England is seen to have both the characteristics of an organization and of an institution. On occasions it has been called recalcitrant but more likely has the characteristics of an organism and of a culture. A new oversight concept emerges from biography, history and metaphor with characteristics for renewal which are seen to be organic, directional and authoritative. The dioceses of Yorkshire are used for an examination of the ways in which senior church leaders understand oversight. Evidence gained demonstrates a high quality of personal, ecumenical and community relationship set alongside a frustration with synodical systems and the complications of a hampering bureaucracy. The ways in which the Church of England oversees corporate change are assessed through a review of the structures of the Yorkshire dioceses and an examination of senior appointment processes. Inhibiting factors are identified which challenge confidence in ‘watching over one-another in community’ and contribute to a culture of institutional cynicism. A renewed theology and ecclesiology of oversight is constructed which has the potential to inform ministerial practice, support and evaluation. Changing interpretations of mission and the purpose of formation for ministries in the modern world are suggested as avenues for further research.

The word ‘formation’ has been increasingly employed in the context of training for ordination over the last fifty years, yet it has rarely been defined. In order to explore the meaning of formation, this thesis investigates the Church of England’s understanding of ordained ministry as expressed in its liturgy and official documents (Chapter 1); it surveys the history of training for that ministry over the last two hundred years (Chapter 2); and it traces the use of the language of formation in official Church of England publications (Chapter 3). Within the literature about theological education, there is much discussion about formation. However, there is little mention of the perspective of those in training for ordained ministry. Through the empirical study of one regional training course, using the method of critical conversation (Chapter 4), this research adds the contribution of the perspectives of those in training to that discussion (Chapter 5). To this end, the participants’ understanding of formation is considered in conversation with educational theories, specifically Mezirow’s transformative learning theory (Chapter 6); their experiences of formation are recounted with an examination of the biblical metaphors they employ (Chapter 7); and their understanding of the ministerial priesthood for which they were being prepared is scrutinized with the differences in understanding between the Church of England and the ordinands being noted (Chapter 8). The conclusion suggests a definition of formation within the context of training for ordination in the Church of England for further discussion, it notes some implications for the Church arising from this research, and suggests some areas for further study.

This thesis presents a possibility of agency theology. In order to research this issue, the notion of agency is investigated and interpreted objectively. First, the thesis looks closely at German philosophers who have enabled the notion of agency to be embodied, especially Hegel, Feuerbach and Marx, who carried out extensive research into agency as a linking factor between subject and object. Then, it examines agency theory, as used by modern philosophers to analyse the nature of human beings, mentality, self and action, which are difficult to construe scientifically. However, these philosophical attempts cannot resolve the connection between religious, transcendent domains and actual domains. In particular, Barth argues that the divine realm cannot be understood by the rational efforts of human beings. Thus, Barth criticizes the human-centred theology of the 18th and 19th centuries, which states that all yardsticks originate from human beings. However, modern scientific theologians and natural theologians have opened up the possibility of discovering the connecting point between God, humans and the created world through scientific research. The contradiction between the ability of reason and divine self-attestation demands synthesis. This thesis argues that these philosophical and theological approaches can be synthesized in missiological aspects. However, the history of imperialism has tainted mission, leading to the argument that mission is now of questionable value. Given the stigma associated with mission, there are difficulties in the mediation and reconciliation of God and people outside of God. Therefore, as an alternative, this thesis presents agency theology, which links God, human beings and the world. Agency theology is a theology of connection, an action theology which acts to solve concrete problems in the world, and an apostolate theology, which works continuously to transform the world with apostolicity.

No description available.

No description available.

No description available.

No description available.

No description available.