The research is an in-depth, empirical study of the political behaviour of the Church of Scotland; it is primarily intended as a contribution to the territorial field of Scottish politics. The most important aim of the thesis is to assess the overall effectiveness of the Church of Scotland when it takes part in political activities. More generally, the research has three key themes: first, it examines the place of religion in politics by analysing churches as political pressure groups rather than simply looking at voting behaviour; second, it looks at the development of the new Scottish political system, post-devolution; third, it explicitly compares the political behaviour of the Church of Scotland with the Scottish Catholic Church. Chapter two focuses on the political behaviour of the Church and Nation Committee of the Church of Scotland and concludes that its effectiveness is limited, primarily due to a shift in societal values. Chapter three focuses on the political behaviour of the Board of Social Responsibility of the Church of Scotland and concludes that is possesses more potential for influence than the Committee, due to the nature of the issues it is concerned with. Chapter four compares and contrasts the political behaviour of the Church of Scotland with the Scottish Catholic Church, and concludes that the latter is often more effective than the former when they act as political pressure groups. Chapter five analyses the results of the elite survey questionnaires and interviews; one of its main conclusions is that while most Scottish politicians believe the Church of Scotland to be influential, they do not perceive themselves to be personally influenced. The thesis argues that the political influence of the Church of Scotland is varied, depending on which area of policy is being addressed, and the place of religion generally in Scottish politics is becoming increasingly peripheral.

This thesis is a study of how the Lincolnshire population interacted with their monastic houses during the period 1500 to 1540, when the Tudor Church was witnessing considerable transformation. Lincolnshire was chosen because of the substantial number of religious houses, and the abundance of available sources, especially surviving wills on which the majority of the research was based. Data extracted from these testaments will uncover the destination of patronage not only towards monasteries, but also parish churches, the cathedral, religious guilds, charity to the poor and for the upkeep of the infrastructure. Maps, graphs and tables will illustrate from which of the numerous parishes patronage originated and its eventual destination. This information is linked into the theme of localism, revealing how restricted or otherwise monastic patronage was. Connectivity between monastery and parishioner will be analysed through monastic landholdings and activities such as land reclamation and salt extraction, both intertwined with the Lincolnshire landscape. A detailed study of one specific aspect of the transport infrastructure will also be undertaken, revealing financial problems that concerned a particular monastery, and its connections with the local population. Other documents consulted included the few surviving churchwarden’s accounts, but more importantly the episcopal visitation reports. These reveal the day-to-day workings within some of the county’s monasteries and the pressures that the close-knit communities had to overcome to retain stability, both financial and spiritual. In addition, the deanery visitations reveal interactions between not only clergy and congregation, but also between monastic proprietors and their tithe paying parishioners. The accumulated data will give a greater understanding of the connectivity between parishioner and monastery within the second largest county in England, during a period of considerable change within a belief system that had been sustained and largely cherished for nearly one thousand years.

The question of the effects of the English Reformation is a matter of on-going and lively debate. This thesis hopes to illuminate this question in some small measure, by examining the deanery of Derby, an ecclesiastical unit within the diocese of Coventry and Lichfield. Although the focal point is the deanery, it is set within the wider context of sixteenth century England. Past research on the Reformation in Derbyshire has been brought together, reviewed and expanded through a study of Reformation papers and other ecclesiastical, political and legal records, both state and diocesan. An analysis of about 700 wills has also been undertaken and their use examined in the light of recent doubts cast upon their validity as source material for analysis of religious belief. Chapter One sets out the parameters of the study and its aims. The deanery is then described and set in the context of governing episcopal and lay authorities. Chapter Two examines the state of the pre-Reformation secular church while Chapter Three does the same for the religious orders and finds that both tended to be conservative. The first three chapters provide a base line for a consideration of the effects of religious change. Chapter Four draws on evidence from wills to address the impact of Henrician legislation on religious belief and practice. In Chapter Five the dissolution of the monasteries in Derbyshire is traced. Chapter Six examines the theme of a Mid-Tudor crisis between 1547 and 1558 and parochial reactions to the increasingly reformist policies of Edward VI's reign and subsequent reversal of policy in the reign of Mary I. The conclusion is drawn that, in general, there was a slow response to reformist legislation. Chapter Seven examines the material consequences of religious change as it affected the local gentry and assesses their success in the expanded land market. Chapter Eight argues that, religious changes led to considerable local instability. The question of continuity or revival of catholicism is the main question of Chapter Nine which finds that there was a high degree of catholic continuity and some gentry involvement in conspiracy. Chapter Ten draws the conclusion that the Reformation gave rise to deep divisions which had religion as a root cause.

This thesis examines the ecclesiology, or doctrine of the church, of John Nelson Darby (1800-1882), who was one of the leading and most prominent members of the Plymouth Brethren in the nineteenth century. The thesis systematically outlines the structure of Darby's thought on the subject of ecclesiology. It explains how Darby defined the church and understood its nature. His ecclesiology is shown to be foundational to the system of Dispensationalist theology in that the church is seen in occupying a period of time unforeseen in biblical prophecy. Darby's ecclesiology is also shown to be an ecclesiology of crisis in that he believed that the church had fallen into such a state of ruin that no bodies existed that could truly be described as churches. The thesis considers Darby's solution to the ruin or failure of the church found in 'meeting in the name of the Lord.' It examines how Darby's view of how the church should meet successfully synthesized the conflicting concepts of unity and separation. It suggests that other writers have not always recognized how Darby distinguished between separation from individuals and separation from institutions. Nevertheless while arguing that Darby's ecclesiology achieved a stable synthesis between unity and separation, it presents a number of practical problems with Darby's ecclesiology. Attention is given to Darby's teaching on discipline, ministry, church government and sacraments. The thesis considers his ecclesiology within a number of contexts. First, its place within the development of ecclesiology in theological history and in relation specifically to modem ecclesiologies. Second, in his life and involvement with the Brethren movement. Third, his role in the development of American fundamentalism, a major proportion of which has adopted significant aspects of his theology, particularly Dispensationalism, a form of millennial theology that makes a strong distinction between the church and the nation of Israel within salvation history. This thesis argues that while some American fundamentalists adopted Darby's dispensational views, they found very different practical applications for them in their ecclesiastical activity. A number of reasons are considered as to why they did not adopt Darby's ecclesiology in its entirety. Fourthly, the thesis considers the place of Darby's ecclesiology in relation to other ecclesiastical movements in nineteenth century Britain. It argues that Darby's ecclesiology shared similar themes to three ecclesiastical movements.

This thesis examines the representations of Saint Thérèse of Lisieux produced by the Carmel of Lisieux in the years between the saint’s death in 1897, and that of her sister Céline Martin (Soeur Geneviève de la Sainte-Face) in 1959. It examines the construction of an iconographical foundation for the saint’s cult, the commercial distribution of this iconography, the debate about its authenticity that emerged in the 1920s, and the efforts by the originators of the image to maintain legal control of it. It explores the process of cultural legitimation of these images by the Carmel of Lisieux and, through these, of the cult itself, through a variety of methods, from the articulation of ideas of spiritual and artistic authority, to presence in the mass market, to apologetic, and the use of legislation. The thesis begins by examining the work of the Carmel of Lisieux to visually reshape Thérèse Martin and recast her as a saint through their posthumous representations of her, giving her a new face to fit the existing devotional landscape. Particular emphasis is placed on Céline Martin, as the director of the visual elements of the cult and author of the canonical images of Saint Thérèse, and her personal conceptions of the authentic holy image. The dissemination of the Carmel’s representations of the saint through a programme of popular publications and consumer products is then examined, exploring how the saint was promoted to the Catholic faithful in the religious marketplace, and how the market was used to establish Céline’s images in the economy of popular devotion, giving Thérèse a foothold as a saint who could be believed in. The thesis then turns to the reaction to the Carmel’s visual recasting of Saint Thérèse, examining a group of popular biographies of the saint that appeared in the early twentieth century. Here a body of literature is identified where anxieties over the authentic representation of holy figures are played out, and the emergence of a new paradigm for the representation of the saint is traced. The Carmel is shown to have responded to this with a series of apologetics, where they again articulated the alleged authenticity of their images. Finally, the series of legal cases launched by the convent against producers of unauthorised images of the saint is examined. Here it is shown that the Carmel sought to define Céline Martin as the sole authentic Theresian iconographer through recourse to ideas of religious and artistic authority, using the law of the secular state to make claims to religious authenticity. The first substantial piece of research placing Saint Thérèse in the context of the history of modern French popular religious culture, this thesis provides an insight into the creation of a commercial, devotional cult at the beginning of the twentieth century and the nature of Catholic visual culture in France in the years between the Dreyfus Affair and the Second Vatican Council. In examining the production and dissemination of a cult’s images, the intellectual and legal controversies that followed, and the use of these processes by the originators of the image to legitimate their representations, it also sheds light on prevalent ideas of religious and artistic authenticity in France in the early twentieth century and the search for the ‘true’ face of the saint during that period.

The pentecostal tradition began as an eschatologically-driven pneumatological missionary movement whose identity was shaped by the empowering experience of Spirit baptism. Although characterised by an impulse towards biblically-rooted doctrine as well as an affinity for narrative, the movement has been founded largely on a truncated narrative of ‘Calvary, Pentecost and Parousia’. Previous models of Spirit baptism have not been sufficiently narrative, nor have they engaged with the larger canonical perspective. This study addresses the deficiency by constructing a theodramatic model of the pentecostal doctrine of Spirit baptism, locating it in the context of a canonically-shaped theodrama that is organised around the imago Dei motif. It sets the stage for the drama by developing the Spirit-constituted imago Dei role using the covenantal structure of sonship, shaping and sending, which corresponds to the pentecostal concern for relationship, sanctification and mission, evidenced in the three-stage ordo salutis of Holiness Pentecostalism. The thesis proceeds to trace the plot from creation to the church with attention to the anthropological, Christological and ecclesiological manifestations of the image. Using this dramatic framework, it argues that Spirit baptism is the initiation of God’s new covenant people that recreates them through union with Christ as the Spirit-bearing imago Dei.

The Catholic Church's stated teachings on the interpretation of scripture provide a mandate for exegetes to interpret the biblical text in light of the historical-critical method, including attention to its literary genres, so as to yield findings that can contribute to the development of doctrine. With particular reference to myth, Catholic exegetes have adopted an understanding of the genre as the symbolic expression of limitations and possibilities that characterize the human experience, rather than a reconstruction, even in figurative terms, of specific historical events involving particular personages. In view of these hermeneutical considerations, this thesis proposes that the Church's presentation of the doctrine of Satan should be emancipated from a historicized interpretation that appeals to mythical narratives as though they affirm the existence and historical misdeeds of Satan as a particular ontological being. The myths that give rise to the doctrine of Satan have long explored possibilities in the relationship between the Creator and free-willed creatures. As such, the doctrine can be developed so as to express the possibility that a person might irrevocably reject God's invitation to friendship, and hence experience the condition traditionally referred to as 'hell', yet still be sustained by God's unconditional commitment to being.

For over a century Pentecostal historiography has superficially recognised Pastor Joseph Smale as one of many individuals involved in the chain of events leading up to the 1906 Azusa Street Revival in Los Angeles. However, an in-depth biographical assessment of Smale’s unique contribution has, to date, never been attempted. Therefore, this thesis provides the first analysis of Smale as a person and as a pastor, thus furnishing Pentecostal and Baptist historiographies with important biographical and theological insights that otherwise would have remained hidden beneath the surface of the Azusa Street storyline. These research findings are also innovative with regard to the connections between CH Spurgeon and Smale, such that this thesis proposes a distinct “Spurgeonic” root, among the multiple roots that were intrinsic to the emergence of Pentecostalism. The primary method involved establishes a correlation of the true biographical facts, while constructing valid opportunities to accurately detect Smale’s own “voice” speaking. Thus, having traced Smale’s pastoral formation within the context of his training at Spurgeon’s College and on into subsequent pastorates, the research explores the contextual preparation for Smale’s anticipation for revival. James E Loder’s model “The Logic of Transformation” is utilised as a framework for the purpose of structuring the incremental stages of Smale’s convictional insights. Smale’s role prior, during and after the 1905-06 revival in Los Angeles is then analysed with a view to establishing the extent of his Pentecostal life and practice. In particular, his preaching, ecclesiology and missiology are the focus of examination in light of early Pentecostalism, whilst also explaining in part Smale’s subsequent disaffection with the Pentecostal movement. Theologically, Smale’s roots are noted to combine during the revival period, integrating Wesleyan views of sanctification with the Spurgeonic emphasis that “The Pentecostal Blessing” would provide the impetus for intensifying sanctification and anointing for service. In conclusion, the legacy of Smale's ministry is recalibrated, suggesting that his "Word" and "Spirit" teaching and experiences could yet contribute a useful case study to progress ecumenical dialogue between Reformed and Pentecostal/Charismatic constituencies, and those researching the relationship between "organization" and "freedom" in the Spirit.

Cecil Polhill (1860-1938) remains unfamiliar to the vast majority of Pentecostals, yet he was one of the founding fathers of the tradition in Britain, and his impact and legacy stretch far beyond Britain. Research into his life has been slow and patchy, and what little research there is tends to skim over his pre-pentecostal years (1860-1908). This thesis is the first serious step towards rectifying widespread ignorance about Polhill by taking a more systematic, thorough and chronological approach to analysing and evaluating his life. This is the first to attempt to comprehensively connect Polhill's early life and former experiences with his time as a Pentecostal. This thesis addresses the question of how it is that such a well-established Anglican, senior missionary of the China Inland Mission, dedicated to mission to Tibet, became so involved in the pentecostal movement. What has become evident is that between 1888-1907, his attempts to evangelise Tibet were met with numerous difficulties, but crucially he lacked the long-term support of the China Inland Mission executive. This forced Polhill to look for a new source of missionaries that would be entirely under his direction, and the pentecostal movement became the perfect solution. By providing Polhill with missionaries, the pentecostal movement benefited from his resources and loyalty. For pentecostal history, Polhill is one of the “great persons” through whom the lives of many other Pentecostals can be contextualised and understood.

By engaging with Kevin Vanhoozer’s Theo-dramatic paradigm for understanding the metanarrative of salvation history, this thesis sets up and answers the question: What does it mean to produce a fitting Pentecostal/Charismatic performance in the face of seemingly innocent, meaningless suffering when God appears to be absent? The answer offered – classified, in reference to previous and current responses to the problem of evil and suffering, as an ‘Anti-Theodicy’ – provides Biblically rooted, systematic guidance for such a performance by proposing an improvisation on the divine command performance of Jesus during the suffering experienced in the Easter event. In proposing such an improvisation, it is argued that the practice of lament, so prominent in the Old Testament, becomes a Christologically qualified and justified practice to be used in the current scenes of the drama in response to the type of suffering in question. However, rather than simply arguing for recovery of this practice alone, a pneumatological twist is offered in which the Spirit is understood to be given as an aid to help with the practice of lament, post-ascension. In addition, practical suggestions are made regarding how the use of testimony in Pentecostal/Charismatic communities could be modified in the light of this thesis.