This study subjects Christian liturgy to linguistic-pragmatic analysis. It does so first, by 'anatomising' a new discipline of 'liturgical pragmatics' and second, by putting this anatomy into operation. In each case, it proceeds in accordance with David Crystal's three-fold schema for religious language research: as such, it coordinates methodological, theoretical and empirical interpretations in a survey which claims to be more systematic and contemporary than previous work on the pragmatics of sacral discourse. Specifically, it concentrates on the worship of the English Reformed church - a domain which has thus far been overlooked in studies of liturgical language-use, but one whose distinctive bias towards extemporary prayer invites the approach proposed. Methodologically, liturgic exegesis is shown to benefit from engagement with the interpretative strategies of speech act theory, implicature, relevance theory, extensional pragmatics, conversational pragmatics and socio-pragmatics. Theoretically. Jean Ladriere's model of liturgical language performativity is seen to provide a valuable basis for rapprochement between pragmatic principles and Christian doxology; nevertheless, it is argued that an even closer association can be made between pragmatic theory and Reformed liturgical doctrine. Empirically, models and hypotheses are tested against a corpus of data drawn from liturgical performance in the United Reformed Church. This comprises tapes, transcripts and participant-accounts of ten services conducted in different URC congregations on Advent Sunday, 1991. Close pragmatic study of this corpus, and of its Calvinist precedents, confirms that English Reformed worship has allowed an over-informative 'didactic monologism' to eclipse more directly participative and potentially 'eventful' historic forms. Although these forms have been extensively revived in the 1989 URC Service Book. it is proposed that they are more likely to return to regular URC services as creatively-adapted and suitably modernised discourse units.

This thesis contributes originally to pentecostal historiography through bringing a pre-eminent figure in early British Pentecostalism into the limelight showing how Pentecostalism in Belgian Congo was pioneered by him alongside local agency. Together they furthered its development in the southeastern Katanga and Kasai provinces. Central to W.F.P. Burton’s contradictory and complex personality was a passionate desire to see the emancipation of humankind from the spiritual powers of darkness believing only Spirit-empowered local agency would enduringly prove effective. This thesis unevenly portrays Burton’s Congolese years by parsing biographical landmarks alongside his persistent attempts to co-labour with local agency. Burton’s ambitions might have been circumscribed by his birth into a notable family. Burton though, lived with a faith which believed for Spirit intervention in church communities converting lives, bringing physical healing and transforming regions. In the maelstrom following Congolese Independence, Burton’s belief in his own brand of indigenisation made him an outlier even among Pentecostals. This thesis argues such pentecostal faith engendered an idealism which frustratingly conflicted with those not sharing it in the way he understood and pursued it. It thus serves Pentecostals (holding a similar faith) and historians by clarifying his ideals and revealing the reasons for his frustrations.

Using a collaborative action research methodology and a liberation theology approach, the thesis draws on the psychology of anorexia, the insights of Isaiah 58:1-12 and its socio-religious setting, the contextual setting of the Parish Church and the community of Moreton, to develop new insights into the breakdown and restoration of community. It devises what it terms “diagnostic theology” to aid in the understanding of complex forces acting on communities and individuals. Developing from a grassroots exegesis, the signs and symptoms of both breakdown and restoration are clearly delineated, always with a view to celebration, in the knowledge that full restoration can never be achieved. It is posited both that this work will be of value to other communities of faith, and that the methodology can be applied in other situations.

This study seeks to develop a more practical and praxis-driven approach to Dalit Theology and its engagement with grassroots Dalit Christians. Dalit Theology is contextual and liberative. It emerged as a counter to Indian Christian theology, which ignored the caste affected life experience of Dalits, who form the majority in the Indian church. It aims to go beyond the merely spiritual in seeking to empower Dalit people and transform society. However, the well reflected and articulated liberational theological themes of Dalit Theology seem to remain mostly within academia and the ecclesia. They have not adequately engaged with grass roots Dalit Christians who face severe discrimination and constant struggle against caste oppression. Therefore, this study is an attempt to analyse the status and potentials of Dalit Theology among grass roots Dalit Christians as a motivational force and to offer a methodological framework to enlarge Dalit Theology as a Practical theology of liberation. The construction of Dalit Theology as a Practical theology of praxis among the grass roots hopes to facilitate the process of bringing about change in their personal life and the formation of a transformed society for both Dalits and non-Dalits to lead a caste-free life.

The principle of equality in the workplace, enshrined in the Sex Discrimination Act 1975, applies to a wide category of workers. However, there are certain exceptions to the legislation. Ministers of religion are not protected by the Act where employment is limited to one sex. Historically "employment" as a Church of England priest was limited to one sex. Then in 1993, following the momentous General Synod vote, legislation was passed which allowed women to be ordained as priests. A significant change had taken place regarding the theology of the Church. This shift in theology also brought the legal position of priests, in relation to sex discrimination, into question. An initial question was, should such priests be protected by secular employment legislation? if so, what are the legal difficulties of inclusion under the Sex Discrimination Act, and what are the practical difficulties of accommodation under the Act? These questions form the foundation stones of this thesis. A four stage process was used to answer these questions. First, a philosophical analysis of the theory behind sex discrimination law was undertaken, focusing on the concepts of equality and difference. Secondly, the position of the Church of England in relation to sex discrimination law was assessed with special reference to the employment status of ministers of religion. Thirdly, drawing on the theoretical work of stages one and two, an empirical investigation into the treatment of Church of England priests was conducted. The fourth stage built upon the empirical findings and the theoretical framework. British and European Community sex discrimination law was critically analysed, as was the relevant ecclesiastical law, and recommendations for law reform were made.