Thesis (doctoral)--University of Birmingham, 1998. / Includes bibliographical references (leaves 354-381).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1995. / Abstract. Includes bibliographical references (leaves 114-118).

Thesis (S.T.M.)--Trinity Lutheran Seminary, Columbus, Ohio, 1992. / Includes bibliographical references (leaves 231-243).

Thesis (Ph.D.) - University of Queensland, 2004. / Includes bibliography.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of the dissertation is to present from an historical perspective the life, work, and thought of Charles Freer Andrews (1871-1940), Anglican missionary to India. In examining Andrews' life, special attention is given to those factors which influenced his work and thought. C. F . Andrews was truly a product of his environment. Born in Newcastle- upon- tyne, England, during the latter half of the nineteenth century, he was reared in the Irvingite tradition. His father and grandfather were ministers in the Catholic Apostolic Church founded by Edward Irving. While they provided a religious structure around Jesus Christ, Andrews ' mother exemplified a sympathetic, Christ-like servant. Andrews' national heritage also influenced him. He accepted the prevalent belief that Great Britain was part of God's plan to r ule the backward colonies, but he also was a true Englishman, believing deeply in the democratic system of government. During his college years, Andrews felt the impact of the new scientific age and its attack on Christian beliefs (Virgin Birth, Resurrection of the body, literal interpretation of the Bible) that could not be proven or adequately defended by the new findings of the natural scientists and literary critics. While pondering his own religious beliefs, Andrews became closely associated with Brooke Foss Westcott, Bishop of Durham, and his family. Through this intimate contact, Andrews was led into membership and the priesthood of the Anglican Church and became interested in missions. From 1904-1940, Andrews endeavored to bring into reality his Christ-like servitude as a missionary in India. His major concerns during these years were indentured labor which Andrews investigated in the Fiji Islands and assisted in its eventual abolishment, opium in Assam where he endeavored to show to the British Government of India its ineffective policies in the matter of increasing consumption of the drug, and Indian independence which Andrews advocated as early as the 1920's when others were willing to accept dominion status. In addition to his social concerns, Andrews also became concerned about his beliefs and relationship to the Anglican Church while he was in India. Because of his questioning of doctrines, the restrictiveness of the Anglican priesthood, and his contact with the non-Christians, he finally decided in 1915 to become a priest without a parish and to serve all men, Christians and non-Christians alike. This decision began Andrews' quest to answer such questions as: How does one explain the existence of great reli gious men outside the Christian faith? What is the "church"? Is there only one true and apostolic ministry? Although he did not resolve these questions completely, he sincerely attempted throughout his life to find the answers and tried to lead a Christ-like life. After two operations, Andrews died on April 5, 1940, in Calcutta. His body was carried to a nearby cemetery followed by a throng of Christians and non-Christians, rich and poor, walking together on foot to Andrews' last resting place. / 2031-01-01

Thesis (M.A.)--Carleton University, 2--8. / Includes bibliographical references (p. 207-213). Also available in electronic format on the Internet.

Thesis (M.A.)--Edith Cowan University, 2008. / Submitted to the Faculty of Education and Arts. Includes bibliographical references.

This dissertation focuses on the role of the church as a social conscience in its quest for human dignity. It specifically explores the role played by the Anglican Church of Southern Africa in the restoration of human dignity through the contributions made by the various bishops and archbishops in addressing the challenges of socio-economic and political injustice faced by society. Furthermore, this dissertation explores the practical mission and ministry of the parish of St Thomas in Kagiso 1, Krugersdorp in its quest for human dignity aimed at addressing the contextual socio-economic and political injustices and to alleviate suffering. Special emphasis in this dissertation is put on the biblical and theological substantiation which necessitated the various prophetic mission and ministries. / Systematic Theology and Theological Ethics

decisionmaking in a free-associative, or non-imperative, organisation, focusing on the Anglican Diocese of Canberra and Goulburn as a case study. Because people choose to participate in the Anglican Church as a religious community, it is postulated that they may perceive its decision-making as being characterised by consensus. Through an analysis of the organisational elements and the participants involved in the decision-making process, their inter-relationships are examined. By survey the biographical nature of synod participants is specified and elites identified. Finally, by case-decision analysis the process of decision-making is explored, and the presence and use of consensus examined. The study draws upon those members attending the 1988 session of the Diocesan Synod of the Diocese of Canberra and Goulburn as the population to be surveyed. Members of synod are also members of the various decision-making groups in the diocese. Two recently implemented decisions are used as case studies in order to examine the process of decision-making in the diocese. Results of the Synod survey are detailed at Chapter 4, and the analysis of the case decisions is at Chapter 5. The study found that there was an indication of an elite in the decision-making structure and that a strong administrative agenda was promoted by that group. The study concludes by suggesting that there are similarities in function between public, commercial and free-associative bodies of comparative size in regard to elites, professionalism and the lack of consensus in the decision-making process. The study also concludes that the nature of elites may be similar to that portrayed by the community studies school where the organisation is sufficiently like a community in the nature of its interpersonal relationships. The researcher suggests that the study provided illumination about church management procedures and a framework applicable to the study of other organisations.

This thesis examines the origins, aftermath and legacy of the Birmingham Priestley Riots of 1791. Since the 1950s, the historiographical elevation of the crowd has generated a renewed interest in popular protest. The Priestley Riots have proved to be a prominent focal point, with historians persistently revisiting the debates surrounding their origins. The first part of this thesis returns to the issue of what caused the tumults. Rather than examine the riots in isolation, the thesis traces the longer-term decline in relations between Anglicans and Dissenters in Birmingham and Britain. The Priestley Riots are then placed into the context of the wider British reaction to the French Revolution. It is argued that the outbreak of rioting was caused by a combination of both religious and political grievances. The second part of the thesis examines the prosecutions of the rioters and the compensation claims made by the victims. It is suggested that the acquittal of the majority of rioters and the victims’ inability to claim full financial remuneration resulted from three factors. Firstly, the failures of the local law enforcement agencies; secondly, the sustained animosity directed towards Dissenters; and thirdly, the idiosyncrasies of the eighteenth century legal system. Finally, the thesis considers the longer-term legacy of the riots for Birmingham’s Dissenters. The conventional perception, that the riots had a ruinous impact, is overturned. Through examining Dissenters’ congregational sizes, their choice of ministers and their involvement in wider Birmingham society, it is argued that, given the tumultuous events of July 1791, Birmingham Dissenters underwent a surprisingly rapid recovery.