This thesis examines the relationship between pentecostalism and fundamentalism in the United States from 1906-1943. Of particular interest is the formation of the National Association of Evangelicals, which combined these two movements (along with holiness churches), though their history was marked by dispute. On closer examination, the two groups held an evangelical heritage in common from the nineteenth century. Like a new species that is introduced into a particular ecological context, new religious movements grow and develop in response to their surrounding environment. This study divides pentecostalism’s growth (particularly that of the Assemblies of God and the Church of God [Cleveland, TN]) into three stages: genesis (the introductory period, 1906-1909), adaptation (the formative period, 1910-1924), and retention (the educational period, 1925-1943). Fundamentalism ‘leavened’ pentecostalism by the latter’s adoption of the ‘language’, the ‘content’ and the ‘rhetoric’ of fundamentalist theology, especially through the vehicle of dispensationalism. In the end, the hostility exhibited between them during this period was the result of religious proximity. Pentecostals were a threat to the power structures of fundamentalism by attracting parishioners to its form of revivalism.

This thesis is a sociological study of Quakers in Ireland that investigates the impact that sectarianism has had on identity construction within the Religious Society of Friends. My research highlights the complex identities of individual Friends in respect of culture, national identities and theology – mirrored by the Society’s corporate identity. Jennifer Todd’s work on sectarianism and oppositional identities in Ireland provides part of the theoretical framework for this thesis. An identity matrix formulated from interview data is used to illustrate how different identities overlap and relate to each other. I argue that the range of ‘hybrid’ or multilayered identities within Irish Quakerism has resulted in tensions which impact on relationships between Friends and on the Society. The thesis discusses how Friends negotiate these ‘hybrid’ identities. Irish Quakers prioritise ‘relational unity’ and have developed a distinctive approach to complex identity management. I contend that in their external relations ‘Quaker’ represents a meta-identity that is counter-cultural in its non-sectarianism, although this is more problematic within the organisation of Friends. Furthermore, by modelling an alternative, non-sectarian identity, Friends are building capacity for transformation from oppositional to more fluid and inclusive identities in Ireland.

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 study is concerned with the nature of pastoral care and its practice in contemporary British Methodism. Both aspects are explored by means of postal surveys of Methodist ministers, local preachers and other lay members, as well as case study interviews with circuit ministers. These explorations take place in the context of a brief historical overview of the roots of Methodism and a characterisation of the theological viewpoints and spirituality of respondents, which are correlated with the findings of an earlier Anglican study. At the same time a detailed portrait is painted of the biography and ministry of both ministers and local preachers as an aid to understanding their contribution to pastoral care. The nature of pastoral care is discussed and a working definition proposed which emphasises the importance of nurture rather than crisis-oriented care. The perceptions of ministers and local preachers regarding their understanding of the nature of pastoral care are examined, and the influence of theological viewpoint, gender and age is explored. Pastoral practice within Methodism is evaluated and some difficulties and areas of weakness are pin-pointed. Comparison of the perceptions and practice of pastoral care reveals that whereas ministers have a balanced view of pastoral care, frequently such care tends to be crisis-oriented and ministers driven rather than in control of the task: essentially reactive rather than pro-active. A weakness of pastoral care is that it tends to be centred on the full-time professional rather than involving the whole community of faith. It is argued that the divisions between lay and ordained members of the church need to be removed in order to permit effective pastoral care. A working model of pastoral care is proposed, within a Methodist context, which emphasises the functional nature of full-time personnel and the importance of local leadership.

The histories of particular cities and states within that myriad-faceted slice of civilisation, the Renaissance in Italy, have received more scholarly attention than have the diplomatic, ecclesiastical and cultural connections between them. This study is part of a balance-redressing process. Senior clerics traversed frontiers, owing allegiance to their native state, their benefices and, above all, to the Papacy. The purpose of this exploration of the curial careers of four later quattrocento Venetian cardinals is essentially twofold : to account for relations between Venice and the Papacy with reference to individuals who were at once Venetian patricians and princes of the Church; and to examine the cardinals' responses to this situation in terms of political, ecclesiastical and cultural patronage. Where did their loyalty lie? To Venice, with its perennial suspicion of the Church and peculiar notion of the characteristics of a Venetian cardinal? Or to the Pope, expressing overt hostility towards the Republic in the War of Ferrara and placing it under an interdict? Chapter one sets Merco Barbo, Pietro Foscari, Giovanni Michiel and Giovanni Battista Zeno in a Venetian context. Chapters two and three chart relations between the two powers, from the exposure of Cardinal Zeno's involvement in a scheme to transmit Venetian state secrets to Rome in exchange for ecclesiastical preferment, through to Ermolao Barbaro's controversial appointment to the patriarchate of Aquileia, via the short-lived Papal-Venetian league negotiated by Cardinal Foscari in 1480. The fourth chapter considers their proximity to the Supreme Pontiff and how their material fortunes varied under popes Sixtus and Innocent, after which an assessment of the nature, extent and effectiveness of their patronage is divided between chapters five and six, focussing pa.rticularly on Venetian connections. Despite diverging careers, it is concluded that all were bound by variations of the Venetian inheritance.

This thesis examines the work of the bishop's consistory court of the Diocese of Lichfield and Coventry through the cause papers and administrative documents generated between 1680 and 1830. These courts were extensively used through the century, business peaking in the 1730s and 1780s at between 200 and 250 causes per year. The overall pattern of the work of the courts is established in relation to its constituent elements of defamation, tithes, matrimonial, testamentary and Office causes. The social and spatial provenance of the plaintiffs is considered. Almost all of the plaintiffs were of the 'middling sort' and lower social levels, and many were women. Comparative material from Birmingham in 1770 would suggest that the users of the courts mirrored the overall occupational structure of the period. A re-evaluation of the work of the ecclesiastical courts shows that the Lichfield courts represented a source of arbitration for intractable disputes of predominantly rural origin. Causes arose from within the community, rather than being imposed externally by the church authorities, and formed a channel for public censure of those who offended against local mores, regardless of sex or social standing. Judgements in the form of sentences were often invisible and the courts have been considered to have been useless. The fact that these courts could harm neither purse nor person was not a failing, but a strength in a 'face to face' society, where an individual insisting upon the incarceration or financial deprivation of another could seriously escalate conflicts within a community. The medieval function of these courts was merely to 'correct and punish the disobedient, the unquiet and the animous', and case studies from Lichfield demonstrate that this function continued into the nineteenth century.

This thesis examines the established church in Warwickshire from the accession of James I to the outbreak of the English civil war. Its principal aim is to assess the impact of the ecclesiastical policies of Charles I, which have been the subject of considerable debate between historians in recent years. The thesis argues that significant changes occurred in the local church during the 1630s. These were broadly in line with the policies of Archbishop William Laud, who sought to promote an institutional and sacramental style of worship, and to suppress the activity of Protestant nonconformists. In Warwickshire, these policies led to the promotion of ceremonial religion and the renovation and redecoration of parish churches. There was also an increase in the prosecution of Puritans in the church courts. However, the success of these policies was limited by various factors: the attitudes of the local bishops, the practical problems of enforcing discipline, and the resilience of the Puritan community. The thesis examines the impact of Laud's policies on the county as a whole, and on particular groups within the local church. It also presents case-studies of religion in the towns of Coventry and Stratford-upon-Avon. The thesis concludes that the ecclesiastical policies of the 1630s were largely counter-productive: they provoked the hostility of local Puritans, but failed to curb their activities. The experience of "Laudianism" also encouraged demands for thorough reform in the established church, which were translated into support for parliament at the beginning of the civil war.

This thesis examines the role and importance of numerical data for the Church of Scotland in relation to areas of mission and planning at a time when the Church of Scotland has experienced sustained numerical decline in formal membership and in church attendance. Within the various chapters of this work, the historical connection of the national church with numerical information is charted, detailing the long association it has had with the gathering and assessment of statistical data. The role of data as a valid component within an understanding of practical theology is discussed as is the connection between mission and measurement through an assessment of ‘data rich’ missiological schemes, including the Church Growth Movement, Healthy Church and the Natural Church Development Process. Three significant surveys of Church of Scotland leaders examine whether the national Census of 2011 and other statistical information was considered useful to local clergy for strategic purposes. Ministers were surveyed about their use of data prior to and following the release of the 2011 census data. They were subsequently surveyed following distribution of initial data from the Scottish Churches Census of 2016. This study therefore provides essential insights into the use made and the value held by ministers of data of this nature. The analysis carried out encourages the Church of Scotland nationally to further develop and enhance data provision for the benefit of their leaders. The response of the Church of Scotland to numerical decline has been to engage in an exercise of managed organisational planning in partnership with presbyteries. This thesis includes a critical examination of presbytery planning by the Church of Scotland and an attempt by one presbytery to utilise quantitative data as its key determinant for ministry allocation. The case studies undertaken identify a range of issues, some being attitudinal in nature and others, practical. An additional case study provided insight into the extent to which strategic information was available within a local congregational setting and the part it played in local decision making. The practical nature of this thesis is evidenced in a wide-ranging list of recommendations offered to the Church of Scotland towards the creation of a new organisational framework for dealing with data, new training offered to church leaders and the enhanced provision of data for use in planning and mission - nationally, regionally and locally.

The impact of the English Reformation has caused huge debate amongst historians. Some argue it was fast, and welcomed by people disillusioned with the Catholic Church. Others stressed it was unwelcome, and the people were only slowly converted after substantial enforcement. For some historians, the Reformation was completed with Elizabeth's Settlement of Religion in 1559. and for others it lasted for many decades after. This thesis aims to provide some insight into how the Elizabethan Settlement was received at local level, and in particular, in Winchester and Southampton. Without looking for a particular form of religious dissidence, it insteads compares similar sources for both cities, looking for any signs of religious belief or disbelief. The survival of Catholicism, the existence of Protestant conformity, the growth of Protestant enthusiasm, and signs of irreligion are considered. A variety of sources have been consulted, including the records of town governors, probate records, visitation records, Consistory Court Records, Bishops' Registers, local courts, churchwardens' accounts, and records of government. By continually comparing the cities, and discussing the evidence for religious belief and practice, the thesis contributes to the debates on the English Reformation. The Settlement was welcomed in Southampton, and met little resistance. The clergy and the town government supported the new Church and the laity seemed enthusiastic about Protestantism. Perhaps encouraged by the Huguenots and Channel Islanders, the townsfolk became Protestant quickly and happily. The town government went further, becoming quite Puritannical and Sabbatarian in its approach to godly discipline in Southampton. In Winchester, by contrast, Protestantism was not welcome, and people resisted the changes throughout the reign. The conservatism and obstinacy of the cathedral and college caused the Bishop to despair. The churches showed reluctance to accept the new liturgy, and the city governors did not actively support the authorities in enforcing the Settlement. Aided by the seminary priests and many gentry, recusant Catholicism remained a significant concern. By the 1590s, however, the sources suggest that Winchester was conforming more readily, and more enthusiasm for Protestantism is detected.

This thesis investigates popular religion in Essex during the English Reformation, and it assesses whether revisionist arguments that the Reformation was generally unwanted and was slow to take root apply there. Various sources, such as wills, churchwardens' accounts and court records, have been examined. These reveal that popular piety was strong on the eve of the Reformation, and that Lollardy influenced only a minority. Most people acquiesced to the changes in religious practice and church decor demanded by the Henrician and Edwardian governments, but this was due mainly to obedience and coercion, not conversion to the new teachings. By Edward's death there was a minority of convinced Protestants in Essex, mainly in the North of the county and along the Thames. For the majority, however, the result of the changes was uncertainty and confusion in religious matters. Victims of this unease included religious drama and the Church's sponsorship of popular festivals; both had been widespread throughout the early sixteenth century, but were severely curtailed by the mid-1540s. Mary attempted to restore Catholicism, and traditional piety did revive slightly during her reign, whilst traditional decor reappeared in Essex churches under the authorities' supervision; her reign also occasioned the death or exile of dozens of Essex Protestants. However, relatively few were committed to either set of doctrines, and confusion remained in matters pertaining to religion. During the early Elizabethan period traditional piety and decor mostly disappeared, but while the majority continued to exhibit Christian beliefs and principles, few were doctrinally Protestants. In addition, the environment which had allowed communities to put on plays in earlier decades continued to disappear, and an Elizabethan revival of communal religious drama failed. Thus by 1570 the old order was mostly destroyed, but the Protestant alternative still needed to be disseminated amongst the masses.