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Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: a reasonable foundation for their authority is needed. Lastly, it is argued that within the Korean context, the preacher’s “reasonable authority” should have the Word of God as its foundation. Chapter 5 demonstrates three key aspects of the preacher’s ethos by highlighting the following: firstly, three kinds of proofs for structural principles, i.e. persuasion by moral character (ethos); persuasion by putting the hearer into a certain emotional frame of mind (pathos); and persuasion by the speech itself, when the truth or apparent truth(logos) is established. Secondly, an important rule for the preacher’s ethos, namely that listeners must trust and feel connected with the speaker. Thirdly, the attitude of the audience as an important element that influences and even constructs the speaker’s character. Chapter 6 presents four key aspects of preaching in crisis as related to the preacher’s ethos by pointing out the following: firstly, preachers cannot be separated from their preaching. Secondly, a large part of preparation for preaching is the preachers’ own personal preparation–the impact from the pulpit is indeed tied to their own moral character and ethos. Thirdly, the most importance aspect of the preachers’ ethos in preaching is the danger of their possible inconsistent lifestyle .Preachers’ talk should be supported and balanced by their walk. Lastly, the key point of the preachers’ ethos related to their congregations is that, in their minds during reparation of the sermons, there should always be recognition of the reality of a listening audience. Chapter 7 focuses on ethos related to two areas: firstly, the development of the preachers’ ethos. Secondly, some suggestions for the development of their ethos concern five aspects, such as their vocation, spirituality, reading, prayer and “glory”. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die belangrikheid van predikers se etos in prediking uit te lig. Oor prediking bestaan daar baie hedendaagse kritiek. Die kwynende invloed van prediking word deur sommige aan die deur van die prediker se eie persoonlike etos gelê. Dus, wat beteken etos met betrekking tot die prediker? Hierdie vraag vorm deel van die kern van hierdie navorsing. Die verhouding tussen etos en prediking is duidelik van groot belang. Hoofstuk 2 ondersoek die basiese konsep van ‘n prediker met betrekking tot vyf sleutel aspekte: Eerstens, die definisie van “prediker” is dat hy/sy ‘n dienaar van die Woord en van God is. Tweedens, die betekenis van die prediker se roeping is soos dié van Jesus Christus en die uitgangspunt is dat die prediker woorde lei tot die gemeente se verlossing. Derdens, in die praktyk word ‘n prediker dikwels as ‘n ambassadeur, profeet, getuie, herder, rentmeester, boodskapper of woordvoerder beskryf. Vierdens, in prediking is die prediker se taak dié van ‘n bemiddelaar tussen God en mens, ‘n vertolker van die Bybel vir die gemeentelede en om hulle te inspireer om ‘n meersinvolle lewe te lei. Laastens het die navorser klem gelê op die belang van prediking met betrekking tot ses areas: die prediker, die gemeente, die kerk, aanbidding, die Christendom en die wêreld. Hoofstuk 3 ondersoek sekere voorlopige navorsing op huidige prediking in krisis. In ‘n sekere sin bejeën (post)moderne mense, soos sosiale wetenskaplikes, kommunikasie kundiges, teoloë en hulle in die kerkbanke, prediking met negatiwiteit. Elke groep het sy eie fokus van kritiek, maar wat dit ookal mag wees, hulle stem almal saam dat iets ernstigs verkeerd is met vandag se preke. Hoofstuk 4 ondersoek die algemene omstandighede van die kerk en prediking, asookdie prediker in die Koreaanse konteks, met die fokus op die volgende vier aspekte. Eerstens, die Koreaanse Kerk is een van die verstommende fenomene in die Christendom se onlangse geskiedenis. Ongelukkig het dié Kerk se groei inderdaad opgehou en het selfs ‘n agteruitgang getoon sedert die middel 90s. Tweedens, ‘n noukeurige studie van Koreaanse prediking het bewys dat hierdie teologiese instelling nie sterk is nie en dat ‘n vorm van bevooroordeelde eksegese van die Bybel tans versprei. Derdens, in die Koreaanse konteks het Koreaanse predikers buitensporige outoriteit; hulle is verantwoordelik vir vele aktiwiteite en ‘n redelike basis vir hul outoriteit is nodig. Laastens word geargumenteer dat, binne die Koreaanse konteks, die prediker se “redelike outoriteit” die Woord van God as basis moet behou. Hoofstuk 5 demonstreer drie sleutel aspekte van die prediker se etos deur die volgende uit te lig: eerstens, drie soorte strukturele rigsnoere, naamlik oorreding deur morele karakter (etos); oorreding deur die hoorder in ‘n sekere emosionele gemoedstoestand (patos) te plaas; en oorreding deur die toespraak self, wanneer die waarheid of oënskynlike waarheid (logos) bepaal is. Tweedens, ‘n belangrike reël vir die prediker se etos is dat luisteraars die spreker vertrou en aan hom/haar verbind voel. Derdens, houding as ‘n belangrike element wat gehorebeïnvloed om die spreker se karakter te beoordeel. Hoofstuk 6 bied vier sleutel aspekte van krisisprediking met betrekking tot die prediker se etos, naamlik: eerstens,predikers kan nie van hul prediking geskei word nie. Tweedens, ‘n groot deel van die voorbereiding vir prediking is die predikers se eie persoonlike voorbereiding –impak vanaf die kansel is inderdaad verbind aan hul eie morele karakter en etos. Derdens is die belangrikste aspek van die predikers se etos die gevaar van hul moontlike teenstrydige leefwyse. Predikers se woorde moet ondersteun en gebalanseer word deur hul optrede. Laastens, die sleutelpunt van die predikers se etos, wat betref hul gemeentes,is dat daar tydens die preekvoorbereiding ‘n voortdurende bewussyn van die realiteit van ‘n luisterende gehoor moet wees. Hoofstuk 7 fokus op twee areas: eerstens, die ontwikkeling van predikers se etos. Tweedens, ‘n paar voorstelle vir die ontwikkeling van hierdie etos met betrekking tot vyf aspekte, naamlik predikers se roeping, spiritualiteit, leeswerk, gebed en “heeklikheid”.

This study considers the career of Thomas of Bayeux, the first Norman archbishop of York. Through the patronage of William of Normandy and his half-brother, Odo, Thomas rose from treasurer of Bayeux to royal chaplain, and then to archbishop of York. Thomas' notorious "loss" of the primacy dispute has been misrepresented, for the archbishop made only a qualified profession to Lanfranc, and none to Anselm. Other aspects of Thomas' archiepiscopate have been equally misunderstood or neglected. In re-evaluating Thomas of Bayeux's career, this thesis draws on archiepiscopal acts and letters, charters, chronicles, Domesday Book and ancillary surveys, and the architectural remains of York's Norman minster. In his capacity as metropolitan of the northern province, Thomas of Bayeux granted his first undisputed suffragan, St. Cuthbert's, Durham, special privileges. The archbishop also capitalized on Lanfranc's empty grant of Scotland to annex two more suffragans to his province. Thomas offset York's loss of Lincoln and Worcester with St. Andrews and Orkney, freeing the province from Canterbury's assistance at northern consecrations. As diocesan, Thomas ministered to the collegiate churches at Ripon, Beverley, and Southwell by drawing on flourishing chapters to bolster weaker institutions. Where circumstances permitted, the archbishop reconstituted collegiate churches to mirror changes at the mother church, but the archbishop also recognized the Anglo-Saxon virtues of canonical common life. Relations between secular and monastic foundations in Thomas' diocese prove rosier than current opinion has allowed. Thomas not only countenanced but supported the growth of the Benedictines in the north. In his own church of St. Peter's, York, Thomas transformed a tiny, quasi-monastic chapter into a body of canons endowed with dignities and fixed prebends, and poised for mensal independence, The archbishop's use of prebendaries to develop waste land should not be overstated. Domesday entries, Thomas' patronage of York's ancient hospital, and the unusual architectural arrangement of the new Norman cathedral testify to the archbishop's pastoral commitment to his flock. Eloquent, good-natured, and the best musician of his age, above all Thomas proved a shrewd politician. He dealt strategically with two royal courts, weathered the destruction of a patron (Odo of Bayeux) and a suffragan (William of St. Calais), and established a secular cathedral during the height of a monastic revival, without making an enemy. Interesting in its own right, Thomas' career tells us much about the northern province's post-Conquest history and York's secular "reform", and ultimately about politics and patronage in the Anglo-Norman church.

This thesis examines the built environment and culture of Scotland between 1560 and 1645 by analysing church buildings erected during the period. The mid-sixteenth century ecclesiastical Reformation and mid-seventeenth-century political and ecclesiastical tumult in Scotland provide brackets that frame the development of this physical aspect of Scottish cultural history. This thesis draws most heavily on architectural and ecclesiastical history, and creates a compound of the two methods. That new compound brings to the forefront of the analysis the people who produced the buildings and for whom the church institution operated. The evidence used reflects this dual approach: examinations of buildings themselves, where they survive, of documentary evidence, and of contemporary and modern maps support the narrative analysis. The thesis is divided into two sections: Context and Process. The Context section cements the place of the cultural contributions made by ecclesiastical buildings to Scottish history by analysing the ecclesiastical historical, theological, and political contexts of buildings. The historical analysis helps explain why, for example, certain places managed to build churches successfully while others took much longer. The creative tension between these on-the-ground institutions and theoretical ideas contributed to Scotland’s ability to produce cultural spaces. The Process section analyses the narratives of individual buildings in several different steps: Preparing, Building, Occupying, and Relating. These steps connected people with the physical entity of a church building. The Preparing chapter shows how many reasons in Scotland there were to initiate a building project. The Building chapter uses financial, design, and work narratives to tease out the intricacies of individual church stories. Occupying and Relating delve into later histories of individual congregations to understand how churches sat within the world about them. Early modern Scottish church building was immensely varied: the position, style, impact, purpose, and success of church buildings were different across the realm. The manner people building and using churches reacted to their environments played no small role in forming habits for future action. Church buildings thus played a role establishing who early modern Scottish people were, what their institutions did, and how their spirituality was lived daily.

The first Bishop of Truro, Edward White Benson, saw the building of a Cathedral as the centre piece of his vision for Cornwall. The foundation stones were laid in May 1880, only three years after his enthronement. The building itself, the ability to raise money for it in impoverished Cornwall and the use of Cathedral Canons for training, education and mission for the whole diocese were intended to inspire faith and make the Cathedral the mother church for all Christians in Cornwall. The Cathedral revived an imagined vibrant medieval Church in Cornwall, some of whose saints were named in the Canons’ stalls and whose bishops, Benson believed, were his predecessors. Benson failed to unify Cornish people around this vision. Methodism was far too strong in Cornwall and remained so for many decades after he left Cornwall in 1883 to become Archbishop of Canterbury. Here Benson was no more successful implementing the vision on a wider stage. The state, not the church, became the umbrella organisation that started to reach everyone at local and national level. Nevertheless, Anglicanism in Cornwall did revive in Benson’s time and disagreements between Anglicans over styles of worship and other matters were partially sorted out by Benson, both as Bishop of Truro and as Archbishop of Canterbury. Benson’s interest in history further encouraged Cornwall’s interest in its Celtic past. An increasingly pluralistic culture enabled a reviving Anglicanism to take its place alongside Methodism in Cornwall, without ever coming close to replacing it. Shortly before Benson arrived in Cornwall, a Baptist minister suggested that the sturdy non-conformist people of Cornwall needed a Bishop no more than a duck needed an umbrella. Cornish people appreciated Bishop Benson and the Cathedral he helped to inspire. By and large they chose not to shelter under the umbrella of the Church of England. In the words of Edward Fish in a letter to the Royal Cornwall Gazette published on the 5 January 1877: “Looking around on this great Non-conformist county we did not need a bishop any more than a duck needs an umbrella. My statement as a Non-conformist is this, and I do but echo the opinion of thousands in the county, we do not need a bishop.”

The thesis comprises two parts: the first examines German Reformation dialogues from the period 1520 to 1525 in a general study; the second discusses six texts in detail. The introduction deals with the literary tradition of dialogue, with the place of Reformation dialogues among other contemporary forms of literature, with the rapid growth of printing and the output of polemical pamphlets, and with present-day evaluations of both German Reformation dialogues and the society which produced them. As most dialogues were published anonymously, the question of authorship is treated. The authors' aims, views and loyalties coincide in some instances and display dissimilarities in others. The broad anticlerical movement encompasses a variety of different shades of opinion. Common characteristics in the way polemical dialogues were written are determined, and variations noted. The 'common man' appears both as a frequent interlocutor in dialogues and as a recurrent topic of debate. It is the conduct and the role of the Roman church, however, which represents the predominant concerns of the dialogue-authors. The possibility that the 'common man' protagonist influenced the way in which commoners saw themselves and were seen by other social groups is examined, as is the possible effect of the literary 'common man' on social unrest among the contemporary lower classes. Part I concludes that there is no evidence to show that German Reformation dialogues played any direct or even indirect role in inciting rebellion. It is, moreover, doubtful whether significant numbers of the actual insurgents were influenced by or even familiar with the German Reformation dialogues. The pamphlets were primarily for the literate classes, the educated and semieducated. The dialogues studied in detail in Part II are Karsthans, Pfarrer und Schultheiß, Kunz und Fritz, Chorherr und Schuhmacher, Bauer, Belial, Erasmus und Dr. Faber, and Muntzerischer Schwarmer und evangelischer Bauer. This choice reflects the changing preoccupations of the authors from the beginning to the end of a singularly formative period in German history. This study aims to ascertain the particular concerns of each author and the manner in which he has sought to present them to the reader.

French religious life in the mid-seventeenth century was conspicuous for its revolutionary reversal of Tridentine prescriptions enforcing strict claustration upon women religious. In the process modes of female piety changed from contemplative to active within the development of a number of active female religious congregations dedicated to working beyond the cloister to provide key social and welfare services to communities. This study explains the genesis of this active female apostolate in the seventeenth century. It is a comparative examination of the first three of these orders, which spearheaded this development; the Order of the Visitation, the Daughters of the Cross and the Daughters of Charity. The work initially examines the Visitandines, the first female religious order seriously to challenge Tridentine prescriptions on claustration. Although in the long run they failed in their attempt, this order served as an influential example and created powerful networks of people of influence and means who would go on to support future orders. The second order, the Daughters of the Cross, was the first to benefit from their 'mistakes' and networks. Although they developed on a small scale, the highly significant Paris-based community, unrestricted by claustration, dedicated itself to professional teaching services. The third and the biggest success story, the Daughters of Charity, drew on the experience of these two groups, and exploited networks of influence and finance. They circulated freely in the community and worked to provide community servies on a national and subsequently international scale. My thesis is concerned with the interaction between founders, supporters, particular bishops and the women themselves and the acts of collusion which finally achieved this radical change. It aims to identify an initially tentative process which gained in the course of 50 years considerable momentum and radically transformed religious life for both women and for social Catholicism.

Anglo-Catholicism was the major occasion of strife within the Church of England, 1880-1914. Between 1898 and 1904 Protestant agitators made their last serious attempt to invent laws to put down ritualism. This thesis describes that church crisis, as London Anglo- Catholics experienced it. Particular attention is paid to the ways in which the authorities tried to establish control over ritualists, and to the different reactions to the crisis within the Catholic party. Anglo-Catholic ecclesiology was not so much a dogmatic package as a theological method - the application of an organic church principle to all doctrine and practice. Anglo-Catholics used a distinctive hermeneutic, taken over from Pusey and Bishop Forbes, to neutralize offensive aspects of the thirty-nine articles and Prayer Book. Pressure from their bishops before and during the crisis stimulated distinctive doctrines of episcopacy and magisterium among them. Against all opposition, they continued to postulate a special affinity between the churches of England and Rome, secured by a particlar concept of holiness. Radical Anglo-Catholics who came to the fore in the church crisis turned the concept that the Church of England was but two provinces of the Catholic church from a passive assumption into the basis of a radical critique of other Anglican doctrine and practice. They responded to being under pressure in two kinds of way. Some sought security in formally reactionary postures which they hoped would make their position impregnable. Others saw the crisis as an opportunity for all involved to re-think their perceptions of their own positions and of the nature of authority. Although Anglo-Catholics did not always face up to the ecclesiological implications of their behaviour, they did manage to defend and define their approach between 1880 and 1914 well enough for it to make a major impact upon the twentieth century Church of England.

Diploma thesis "Consolidation of the Lutheran Confession and Expression of Religious Life in Northern Europe" deals with the Reformation in Northern Europe in years from 1520 to 1560. Thesis covers period from the first manifestations of the Lutheran faith, penetrating from northern Germany to Scandinavia and based on the crisis of Catholic Church and as a result of social and political upheavals, until its anchor and gradual consolidation as a state religion. It shows reforming process in the Nordic countries primarily as a process from above, when serves to the royal crown to limit the power of the Catholic Church and to solve the critical financial situation. Individual chapters - Denmark/Norway, Sweden/Finland, Iceland - dedicated to this process according to the geographical classification, based on the historical context. Powered by TCPDF (www.tcpdf.org)

by Pong Hay Wing. / Include questionaire in Chinese. / Thesis (M.Div.)--Chinese University of Hong Kong, 1995. / Includes bibliographical references (leaves 93-98 (2nd gp.)). / Acknowledgement --- p.i / List of Diagrams --- p.ii / List of Tables --- p.iii / List of Charts --- p.iv / Chapter Chapter 1 --- Introduction --- p.1 / Chapter 1.1 --- Background of Study --- p.1 / Chapter 1.2 --- Research Questions --- p.3 / Chapter 1.3 --- Worth of Study --- p.4 / Chapter 1.4 --- Briefing of Chapters --- p.4 / Chapter Chapter 2 --- Defining Key Terms and Concepts --- p.6 / Chapter 2.1 --- What is a Church? --- p.6 / Chapter 2.2 --- An Organizational Model of the Church --- p.10 / Chapter 2.3 --- The Concept of Church Growth --- p.13 / Chapter 2.4 --- Factors Affecting Church Growth --- p.15 / Chapter Chapter 3 --- Theories Explaining Church Growth --- p.20 / Chapter 3.1 --- The McGavran School --- p.21 / Chapter 3.2 --- Shortcomings of McGavran's Theory --- p.23 / Chapter 3.3 --- Other Perspectives of Understanding --- p.26 / Chapter 3.4 --- Hypothesis To Be Tested --- p.30 / Chapter Chapter 4 --- Method of Study --- p.32 / Chapter 4.1 --- The Use of Case Study --- p.32 / Chapter 4.1.1 --- What is a Case Study? --- p.32 / Chapter 4.1.2 --- What can a Case Study do? --- p.34 / Chapter 4.1.3 --- Criticisms Levelled against Case Studies as a Research Method --- p.36 / Chapter 4.2 --- A Case Study Research Design on Church Growth in Hong Kong --- p.40 / Chapter 4.3 --- The Choice of a Research Target --- p.42 / Chapter 4.3.1 --- A Brief Histoiy of the Target Church --- p.42 / Chapter 4.4 --- Procedures of Data Collection --- p.43 / Chapter 4.4.1 --- Observations --- p.45 / Chapter 4.4.2 --- Interviews --- p.46 / Chapter 4.4.3 --- Survey by Questionnaire --- p.46 / Chapter 4.4.4 --- Documents --- p.47 / Chapter Chapter 5 --- Analysis of Data --- p.49 / Chapter 5.1 --- Strategy of Analysis --- p.49 / Chapter 5.2 --- Findings from Church Register --- p.51 / Chapter 5.2.1 --- "Distribution of Age, Sex, and Marital Status" --- p.51 / Chapter 5.2.2 --- Members' Participation and Educational Background --- p.53 / Chapter 5.2.3 --- Monthly Givings --- p.55 / Chapter 5.2.4 --- Membership Growth --- p.57 / Chapter 5.3 --- Findings from Survey --- p.59 / Chapter 5.3.1 --- Distribution of Age --- p.59 / Chapter 5.3.2 --- Distribution of Sex --- p.60 / Chapter 5.3.3 --- Distribution of Marital Status --- p.61 / Chapter 5.3.4 --- Educational Background --- p.61 / Chapter 5.3.5 --- Types of Housing --- p.62 / Chapter 5.3.6 --- Monthly Income --- p.63 / Chapter 5.3.7 --- Year of Conversion and Year of Baptism --- p.64 / Chapter 5.3.8 --- First Contact with the Church --- p.64 / Chapter 5.3.9 --- Church Participation --- p.66 / Chapter 5.3.10 --- Opinions about the Church --- p.67 / Chapter 5.4 --- Findings from Lay Leaders --- p.75 / Chapter 5.4.1 --- Contextual Background of Lay Leaders --- p.75 / Chapter 5.4.2 --- Leaders' Opinions on Church Business --- p.76 / Chapter 5.5 --- "Findings from Interviews, Observations, and Document Analysis" --- p.81 / Chapter 5.5.1 --- "Chart, Goals and Theology" --- p.81 / Chapter 5.5.2 --- Organizational Climate --- p.82 / Chapter 5.5.3 --- Dependence on Other Organizations --- p.83 / Chapter 5.5.4 --- Concentration of Authority --- p.83 / Chapter 5.5.5 --- Availability of Resources --- p.84 / Chapter 5.5.6 --- Structuring of Activities --- p.85 / Chapter 5.6 --- General Impression on Findings --- p.86 / Chapter Chapter 6 --- Conclusion --- p.88 / Chapter 6.1 --- Interpretation of Findings --- p.88 / Chapter 6.2 --- limitations of Study --- p.91 / Chapter 6.3 --- Recommendations --- p.92 / Bibliography --- p.93 / List of Appendices