This thesis examines changes in core values held by postgraduate students and visiting scholars from China who professed belief in Christianity while studying in UK universities. It is the first study to ascertain whether changes remain after return to China. Employing a theoretical framework constructed from work by James Fowler, Charles Taylor, Yuting Wang and Fenggang Yang, it identifies both factors contributing to initial change in the UK and factors contributing to sustained change after return to China. It shows that lasting values change occurred. As a consequence, tensions were experienced at work, socially and in church. However, these were outweighed by benefits, including inner security, particularly after a distressed childhood. Benefits were also experienced in personal relationships and in belonging in a new community, the Church. This was a qualitative, interpretive study employing ethnographic interviews with nineteen people, from eleven British universities, in seven Chinese cities. It was based on the hypotheses that Christian conversion leads to change in values and that evidence for values can be found in responses to major decisions and dilemmas, in saddest and happiest memories and in relationships. Conducted against a backdrop of transnational movement of people and ideas, including a recent increase in mainland Chinese studying abroad which has led to more Chinese in British churches, it contributes new insights into both the contents of sustained Christian conversion amongst Chinese abroad who have since returned to China and factors contributing to it. Bringing the afore-mentioned theories together for the first time it provides an illuminating, original lens for further study of conversion amongst returned Chinese. It also adds to knowledge of the effects of Chinese students’ UK education experience on their values.

This thesis maps a qualitative empirical investigation of the talk, dynamics and theological practice of Bible-study groups. Chapter 2 locates this in the field of practical theology, demonstrating only a rather tenuous link between practical theological reflection on biblical interpretation and the practice of churches. This clarifies the aim of the thesis: to investigate the practice of Bible-study groups, as a contribution to the practical theology of biblical interpretation. Chapters 3 and 4 consider the methodology of the investigation (including in operation), bringing together interests from ethnography and discourse analysis, in relation to a wider frame of action research. Chapters 5 to 7 of the thesis account for the field work of the research, carried out through meetings with the three Bible-study groups, recording of data, transcription, coding and further analysis. Analytical concerns include the speech-exchange patterns of group meetings and the linguistic resources employed, in order to investigate how interpretative activity is achieved in the interaction between group participants. A particular interest is in the way different voices interrupt each other, and re-contextualise the conversation but also contribute to dialogue, especially between authoritative interpretations and critical questions from participants' experience. Comparisons are drawn with discourse in medical contexts and of scientists. Chapters 8 and 9 offer a comparative study of the three groups: of group dynamics and of the dynamics of interpretative dialogue. They also provide a rich picture of the practice of Bible-study, which includes sensual, ritual, relational and theological dimensions, key to which is the critical recruitment of texts and other voices, in order to interpret the relationship between God, group participants and others. God is experienced as incarnate in this interaction but also transcends the dialogue. Chapter 10 concludes the thesis, identifying questions for further research and offering suggestions designed to enhance Bible-study practice.

Over the years, Christian historiography has overlooked Carrie Judd Montgomery’s (1858-1946) significant contribution to both the Divine Healing movement and Pentecostalism. Her 1879 healing account, early healing homes, and contribution to the formation of the doctrine of healing in the atonement make her one of the most influential people in the American Divine Healing movement. Following her 1908 tongues experience, Montgomery additionally impacted early Pentecostalism by spreading its themes throughout her networks and introducing many significant leaders to the Pentecostal Spirit baptism. An analysis of Montgomery’s writings from 1880-1920 reveal that the prayer of faith in James 5 and healing in the atonement were two of the major foundations in her theology of healing. Further, her pneumatology reveals that she actively pursued the fullness of the Spirit, also at times referred to as “Spirit baptism,” both before and after her own 1908 tongues experience. While speaking in tongues enhanced her spirituality and added a new flavor to her ministry, it did not produce any major shifts within her theology of healing. In light of her experiences with the Spirit throughout the years, a present day approach for revivals and a proposed redefinition of the Pentecostal Spirit baptism are presented.

Interdisciplinary work is of the essence of pastoral theology, most obviously where theology and the human sciences interact. Such work carries with it a number of risks that are not always addressed or even recognised. The principal risk is that a facile attempt to forge links between disciplines may lead to serious distortions of the meanings of both. This thesis examines gestalt therapy and feminist theology as possible candidates for interdisciplinary work. By reading and interrogating the literature of both disciplines, it identifies their origins and analyses their core ideas. The thesis affirms disputed links between gestalt philosophy, psychology and the later therapy, and examines other contributors to the development of gestalt and its core ideas. It next examines the development and scope of feminist theology before analysing core ideas across the range of voices in feminist writing. From these core ideas it is possible to establish the values that writers and practitioners find important in their lives (practical-values). On this basis, it is shown that these two disciplines, despite differences of history and purpose, are compatible with each other and therefore suitable candidates for interdisciplinary work.

Previous approaches to colonial New Jersey Quaker tailor, John Woolman (1720-1772), have failed to address the centrality of theology to his social reforms. This thesis comprises an original contribution to Woolman studies and 18th century Quaker theology through a demonstration of a heretofore unrecognised apocalyptic theology which encompassed a practical and comprehensive vision of God's kingdom on earth. Based on an analysis of Woolman's entire body of writing, this thesis argues that Woolman's theology is best understood as apocalyptic because it was centred on a vision of Christ's immediate presence governing all aspects of human affairs. Woolman's apocalypticism is analysed around three main theological themes: divine revelation, propheticism and eschatology. These themes are evident in Woolman's belief that, 1) God intervened in world affairs to reveal God's will for humanity on earth in a way unavailable to the senses and natural faculties; 2) God's will made claims on society and God commissioned human agents to confront apostasy and be God's spokespeople; and, 3) the faithful embodied the kingdom and pointed to the transformation of all things to establish the 'government of Christ'.

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.