This thesis examines the nature and extent of the participation of women in the Catholic Church and attitudes towards this, from the Second Vatican Council to the present day in the Anglosphere nations. The originality of this contribution to knowledge derives from the analysis of earlier survey data on the subject authorised by the Catholic Bishops’ Conferences in Australia, New Zealand, the USA, Canada, England & Wales, Ireland, and Scotland. A comparative study is made of these findings with those of a parallel qualitative and quantitative study undertaken in 2013 in Scotland. The findings evidence analogous themes running through both the earlier research data and that from 2013. The duty to appreciate the diversity of Catholic women is a key factor. The dangers of a culture of clericalism are evidenced as a serious barrier to any lay participation. The need for education and formation of the laity is identified as crucial, as is the importance of Catholic social teaching in providing a conduit for increased dialogue and respect between women and men. The Church’s emphasis on unity and continuity is acknowledged as both a barrier to, and yet potentially a positive means for, future collaboration between men and women. Proposals are made about how this research could underpin future development in the Catholic Church, particularly in Scotland. These include utilising an oblique methodology and the implementation of a receptive feminism. The facilitation of dialogue would ensure there is true gender equality, allowing the gifts of both women and men to be engaged in meeting the needs of the Church and the world.

The supervision of students for ministry is of primary importance for the Church today. In a context where religion is becoming increasingly privatised and the Church increasingly marginalised, not only are there fewer candidates presenting for ministry, and fewer ministers, the challenges facing these ministers become ever more complex. Although the study of theology is basic to the exercise of ministry, the skills for ministry are learned on placement, where a student engages in the practice of ministry supervised by an experienced and trained minister. It is from this supervisor that the trainee minister learns how to deal with the complexities of ministry today. It follows, therefore, that the training given to such supervisors must be developed to take account of the changing role of ministry. The Church of Scotland has an intensive training course for these supervisors whom I will refer to as ‘formational supervisors’. This thesis aims to evaluate this training to ascertain the extent to which it equips formational supervisors for the task. To do this, I interviewed six formational supervisors and the six probationer ministers on placement in their congregations to determine the extent to which supervisory practice was sharpened and enhanced by the Church of Scotland’s current training programme, where any weaknesses lay, and, therefore, whether the training was fit for purpose. The results of my research show that the training offered is very good but could be excellent. I outline the strengths and weaknesses of the training as it is currently configured and suggest areas for development. I make ten recommendations for improvements to the training. I also identify the characteristics of the formational supervisor which sets this type of supervision apart from pastoral or clinical supervision. This is significant in enabling appropriate training in formational supervision. The results of the research, while being of importance for the training of formational supervisors of ministry students in the Church of Scotland, have wider application. These results would also be helpful for reflecting on training in other churches and could be developed for the training of formational supervisors in any discipline.

Pentecostal and charismatic expressions of Christian faith among Christian Brethren churches of northern Tanzania are the focus of this study. By tracing the historical developments of the Open Brethren and Pentecostal Movements, the work highlights similarities and distinctives which continue in the present to shape a new rising African Christianity that has been defined as 'pentecostal evangelicalism'. Historical origins in mission endeavour shed light on the indigenous development of these Charismatic Brethren and Pentecostal Evangelicals. This new expression of faith is shown to be well adjusted to an African religious and cultural milieu in the given Tanzanian context. It is not denominationally situated but rather bears the marks of revivalist movements. The study incorporates an analysis of opinions expressed by Tanzanians through use of a Q Method survey and thereby attempts to define 'pentecostal evangelicalism'. The thesis concludes by pointing to shema and shalom as theological nodes which describe these charismatic Brethren and suggests their understanding may have value beyond the shores of the African continent.

This thesis on the interaction between Mizo traditional culture and Christianity proceeds in the following five steps: Firstly, Hnatlang practices are introduced, analyzed and identified as the principle of Mizo pre-Christian socio-cultural, political, economical, and religious development. Secondly, it is argued that the Mizo nation embraced and appropriated Christianity based on the cognitive framework of Hnatlang which, in turn, shaped their understanding of church and mission. Thirdly, it is proposed that a profound process of indigenous "translation", namely, by giving Hnatlang a central place in Christian understanding, was the major factor of indigenous church growth. This interpretation challenges the perspective that church growth in Mizoram was simply the fruit of the missionaries. Fourthly, it is shown that the application of the Hnatlang principle in the mission work of the Mizoram Presbyterian Church outside Mizoram led to significant friction and cultural dislocation in the (non-Mizo) target cultures in which the Mizo-s are agents the new "European missionaries" in India (Mizo missionaries act in the same manner as most of the European missionaries). Finally, the thesis offers a theological and missiological critique of Hnatlang practices.

2005 saw the closure of the car factory that was once economically, socially and culturally central to Longbridge, Birmingham. Following this, this thesis examines how the Church communicates the Gospel there. Employing practical theological methodology, a case study approach exploring the practice of two local churches using ethnographic methods is offered. An account of their practical theologies and their significance for God's mission in Longbridge is given. Data analysis revealed that, over many years, 'post-industrial' Longbridge had lost its heart and sense of place, wrestled with belonging locally and faced future uncertainty. The local Anglican church uses incarnational theology which views locality as the arena for God's purposes, and counter-culturally preserves local identity amidst deconstructive post-industrial forces. The local Methodist church emphasizes the 'social holiness' of Godself, providing multiple ways to belong and reviving relatedness between local residents. This thesis demonstrates the complexities of shaping a practical theology within a rapidly-changing, destabilised environment, whilst claiming the importance of locally-based church practice. Although the churches cannot offer blueprints for ecclesial life, their comparative experiences indicate principles for a practical theology of local churches in post-industrial communities, based upon vulnerability, commitment to presence and a conscious seeking to serve God's mission afresh.

This study within Practical Theology explores the nature of the relationship between women’s identity and religion in Wales, using qualitative and literary methods and in particular poetry as a form of theological reflection. The thesis is structured as a theological ‘critical conversation’. Dialogue partners include Western feminist theologians and their claim that women find it difficult to assert an authentic self and also sociological and historical texts looking at religion, women and identity in Wales. Christianity has played a significant part in Welsh identity construction, particularly in creating a repressive self-image for Welsh women for political reasons. Women’s current perspectives were investigated through life-story interviews, memoirs and the poetry of Menna Elfyn. My own poetry also makes a significant contribution to the reflexive insights within this project, and is an innovative aspect of my methodology. Unlike the representation of women as silent and disempowered within Western feminist theology, Welsh women are resilient and have an empowering and operative stereotype, the Welsh Mam – Strong Woman. Welsh women are at a key stage of constructing a new identity, disconnected from religion and other restrictive influences of the past. I end with a call for the churches in Wales to attend to issues of stratification, stigmatisation, repression and power in order to facilitate the flourishing of women as well as be more effective in their mission.

The aim of this thesis is to propose transformational leadership a new pastoral model for South Korean churches. It is argued that authoritarian charismatic leadership has contributed to church growth but, as Korea is changing into a pluralistic society, it has not respond to properly the needs of Koran Christians. So transformational leadership being characterized as both charismatic (visionary) and democratic (participant) is considered as a new alternative since it can meet their new demands for the leadership, which is both effectiveness in evangelism and appropriateness for new changed socio-cultural milieu. Main focus of attention of this thesis is on disclosing the way in which the nature of leadership has to do with Korean religion, culture, and theology. To deal with them the salient features of transformational leadership is first examined in the three dimensions: culture (Confucianism), philosophy (philosophy of life of Koreans), and theology (theology of Korean churches). Then its implication in biblical theology is discussed, which is followed by case studies empirically. In the process it is revealed that transformational leadership can be applicable to Korean churches which, in turn, can give rise to continual church growth and respond to the needs of the times properly.

This thesis will argue that by applying a hermeneutic of performance to biblical narratives, religious dramatic texts and Anglican liturgies we are able to encounter the divine as an immanent and transcendent presence in theatrical performance. Performance, and theatricality, create realities beyond our quotidian experience and provide a context for such encounters. To explore these encounters I consider biblical texts, where God is present and active in a narrative, dramatic texts where God is a character on stage and Christian liturgies where God is active as first person of the trinity, passive as object of worship, or supremely in the Eucharist, present as Jesus. All will be examined through the twin lenses of performance as an end and theatricality as the means to such an end. Theatrical performance is conditional upon multiple dynamics of action and reaction, feedback and response between both actors and audience which constantly modulate its process. Although capable of repetition, a performance remains unique and possessed of its own truth – however interpreted, Hamlet remains Hamlet. In performance actors become characters, each working with audiences to create and participate in different realities. This is the single most important application of theatricality. In performance, all characters and audience are of equal value and within the framework of a performance can shape and change what happens. ‘Upstaging’ of any character, by any character is always possible. This means that outcomes may be expected but can never be guaranteed. God viewed as a character must be subject to the same constraints as other characters. This raises theological problems. In the biblical narrative of Moses, God is upstaged by Aaron casting the Golden Calf, and by Moses’ post hoc rejection of divine forgiveness. Once God appears on stage his divinity is at risk by being, or perceived as being a human playing at being God, so finite and idolatrous. In liturgical texts God is the object of worship, but when worship includes elements of performance and theatricality, God, Jesus and congregations are all potential performers raising the theological spectre of authentic ‘liturgical celebration’ becoming theatrical ‘imaginative representation’. However, the different realities afforded by performance and theatricality allow mutual liminalities as God and humanity cross thresholds into each others’ presence sharing and shaping events. In all the texts examined there are events where transgression and conflict render them susceptible to becoming tragedies. As a character in their performance God’s impassibility is threatened and he must bear responsibility for their outcomes with their apparent loss of redemptive hope. As God becomes a character in human stories (Moses, cycle plays) his immanence affects their outcomes, but as humans become characters in divine stories (the Eucharist) they enter moments of transcendence. In their mutuality, realities created by performance and theatricality offer transformative experiences of truth and redemptive hope unique in themselves but unitive in their repetition.

The large numbers of Africans that have come to live in Britain in the last few decades have necessitated a better understanding of African Christianity. Focusing on Pneumatology, this study sets out to achieve such understanding by first undertaking a research of a church in London with a congregation made up of mostly Africans. This fieldwork yielded twelve concrete statements or “pattern-theories” on what the church members believe about the Holy Spirit. At that point, a review of existing literature was used to understand these “pattern-theories” more deeply. A second fieldwork was then carried out whereby two of these twelve “pattern-theories” were tested on a larger number of Africans drawn from four different Christian denominations. The second phase enabled the study to achieve a wider understanding based on a more diverse population of Africans. These two phases of fieldwork constituted the empirical cycle. Following the analysis of the findings the study advances five factors which determine African Pneumatology. These are their day to day experience of life, the Bible, their African worldview, the African traditional concept of God and the worldwide Pentecostal movement. The study also suggests that the Doctrine of the Trinity is a key factor determining African Pneumatology.

This research tests C.G. Jung’s suggestion that if protestant Christians think of God as a mythologem then it advances consciousness. There is an implied benefit of greater religious tolerance. The research methodology is to investigate the theoretical concepts involved, operationalise them, and then conduct an empirical test of their relationship. There are multiple problems that have to be overcome, including Jung’s amorphous and protean use of terminology. His concept of myth, in this context, is clarified and positioned within his philosophy, the contemporary culture of materialism, and the primary beliefs of the target audience. The contemporary understanding of Jungian consciousness is also revisioned to incorporate Jung’s notion of advancement based on the transcendent function. There are no existing measures for ‘thinking mythologically’ nor ‘advancement’. The concepts do not lend themselves to established psychometric principles. Therefore, two new forms of questionnaire are devised to measure these concepts, alongside two new questionnaires of conventional design that collect information about demographics and religious tolerance. There is an Information Technology sub-project, using a bespoke database and set of programs, to develop, publish, and promote the questionnaires on the internet. There are then two stages of statistical analysis: one to develop reliable and valid measures for each concept; the other to measure the relationships between the concepts. The main result of the test is that the specific relationship Jung describes in the letter – between mythological thinking and advancement of consciousness – does not hold. However, the data does suggest there may be a direct relationship between mythological thinking and religious tolerance. Despite the failure of the main test, there are a number of useful lessons from the results and suggestions for future research. There are also several spin-offs from the thesis, in terms of both concepts and resources. These are reviewed in the final chapter.