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This thesis, which is the first attempt to write about the growth of retreats, deals with a rather sidelined but important development in the history of spirituality. It states when, how and why the practice of retreat was adopted and adapted in the Church of England after having been a devotion in the Church of Rome since the time of the Catholic Reformation and how it has developed since. It is divided chronologically into three major sections. The first tells the story of its adoption in 1858 by a group of Anglo Catholics in the form of the preached retreat and its subsequent spread to a small number of adherents, despite meeting opposition from Evangelical Christians. The second tells of the influence of a Jesuit brother, Charles Plater, and how after the First World War a number of Diocesan retreat houses were opened, the use of which continued to rise until after the Second World War. The third takes the story up to our present day with its adaptation to the needs of the present search for faith, its decline accompanying the present loss in membership in the churches whilst at the same time its adoption in various forms by non-Anglican groups. In particular it contains a history of the Society of Retreat Conductors. All the time comparison is made with what was happening in the Church of Rome. There are resonances with the history of the Victorian church, the attitude of the established church to the working classes, evangelism, the changing fortunes of Anglo Catholicism, the ecumenical movement and New Age Christianity. It is of interest to all who are concerned about spread of religious faith today.

This study investigates the initial causes of Anglican division in South Africa in order to assess whether the three Evangelical parishes in the Cape Peninsula were justified in declining to join the Church of the Province of South Africa when it was formally constituted as a voluntary association in January 1870. The research covered the following: * Background to the period in England and at the Cape, based on the histories pertinent to the period; * An assessment of the differences in churchmanship between the Evangelicals and the Anglo–Catholics, through study of the applicable literature; * A critical assessment of the character, churchmanship, aims, and actions of the first bishop of Cape Town, Robert Gray, drawn from the two–volume biography of his life, his journals and documents obtained in the archives; * An analysis of the disputes between Bishop Gray and two Evangelical clergymen, analyzed from the published correspondence and archive material. The conclusion of the study is that the differences in churchmanship between the Evangelicals and the Anglo Catholics were very substantial and when coupled with the character, aims and actions of Bishop Gray, left the Evangelicals with little option but to decline the invitation to join his voluntary association. / Thesis (M.A. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

This study investigates the initial causes of Anglican division in South Africa in order to assess whether the three Evangelical parishes in the Cape Peninsula were justified in declining to join the Church of the Province of South Africa when it was formally constituted as a voluntary association in January 1870. The research covered the following: * Background to the period in England and at the Cape, based on the histories pertinent to the period; * An assessment of the differences in churchmanship between the Evangelicals and the Anglo–Catholics, through study of the applicable literature; * A critical assessment of the character, churchmanship, aims, and actions of the first bishop of Cape Town, Robert Gray, drawn from the two–volume biography of his life, his journals and documents obtained in the archives; * An analysis of the disputes between Bishop Gray and two Evangelical clergymen, analyzed from the published correspondence and archive material. The conclusion of the study is that the differences in churchmanship between the Evangelicals and the Anglo Catholics were very substantial and when coupled with the character, aims and actions of Bishop Gray, left the Evangelicals with little option but to decline the invitation to join his voluntary association. / Thesis (M.A. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

This study centres on the biblical and theological work behind Dorothy L. Sayers' 12-part play-cycle, The Man Born to be King, aired on the BBC between 1941-42. Investigation begins by testing various unsubstantiated statements by biographers and scholars through a line-by-line analysis of the scripts, the results of which can be found in two large tables of information about how Sayers used each pericope in the Gospels (Appendix A) and a list of every known biblical reference within the play-cycle (Appendix C). Sayers' reported privileging of the Gospel of John gives way to evidence that Synoptic content outweighs Johannine by sheer bulk of material while preference is clearly given to stories that appear in both John and the Synoptics. Sayers' reported avoidance of the Authorized Version gives way to limited but consistent use of the AV for the narrator, for Old Testament quotations, and a special use of the Coverdale Psalms from the Book of Common Prayer. A study of Sayers' six secondary sources shows significant influence upon historic details and characterisation. By covering new ground through in-depth script and source analysis, these studies reveal, expand upon, and often contradict previous assumptions regarding Sayers' sources and working process. In the area of theological studies, investigation begins with Sayers' own claim that she had no original theology—that she merely re-stated the Church's teaching. First, Sayers' identity as an Anglo-Catholic is explored to understand what she means by ‘Catholic' and ‘the Church'. Having thus located Sayers within a particular tradition, Sayers' Christology (building upon her emphasis on the Creed) and Eschatology (building upon her chosen theme of the Kingship of Christ) within the plays are considered within their broader context of early twentieth-century Anglo-Catholic and wider theology. Sayers' theological originality is then proposed in relation to how she brought theology to life in dramatic form.