Thesis (Ph. D.)--University of Aberdeen, 1981. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 438-450).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1959. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves [289]-315).

Thesis (M.Arch.)--University of Hong Kong, 1998. / Includes special report study entitled : Perception of space :tranquillity in architecture. Includes bibliographical references. Also available in print.

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This dissertation argues that the Elizabethan settlement was a deliberate, self-conscious spiritual reformation, inaugurated and nurtured from above by Elizabeth I in public and private devotional works put forth by royal authority, and taken up and advanced from below in influential books of public prayer published by long-term English evangelicals. This spiritual reformation offered a balance of continuity and change, of tradition and reform, intentionally designed to provide for the devotional needs of English Christians of divergent spiritual identities and confessional commitments. Responding to longstanding historiographical debates over the English Reformation as either a political reformation “from above” or a popular reformation “from below,” and to recent expositions both of the vitality of late medieval Catholic devotion and the dissemination of sixteenth-century Evangelical piety, the dissertation explores the English Reformation as a spiritual phenomenon, using Elizabethan prayer literature, both public and private, as its central sources. It argues that the foundations and contours of Elizabeth Tudor’s evangelically ecumenist style of piety and spirituality were established in her childhood in the mid 1540s through the influence of her stepmother, Katherine Parr. After her accession to the throne, Elizabeth’s piety and spirituality were reflected in her Act of Supremacy, her Act of Uniformity, and her Book of Common Prayer (1559), and were modeled and transmitted from above by her official primer of 1559. Elizabeth’s model of piety was consciously and deliberately taken up and advanced in the works of printers John and Richard Daye, and Henry Bull; and, authors Elizabeth Tyrwhit and Anne Wheathill. These printers and authors were long-term, committed evangelicals of a hotter temper than their queen. Bull advanced Elizabeth’s spiritual reformation by publishing traditional and evangelical prayers side-by-side. The two Daye prayer books followed Bull’s lead. The 1569 Daye prayer book also published a series of foreign language prayers authored by Elizabeth. Tyrwhit and Wheathill advanced the queen’s spiritual reformation not only by offering traditional and evangelical prayers, but also by constantly echoing the language of her Book of Common Prayer. The dual movement of these two matrices created the broadly based spiritual reformation that was the Elizabethan Settlement.

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Many Church of England parishes with Black-majority congregations have a White parish priest. Clergy undergo mandatory racism awareness training yet do not necessarily understand cultural difference or the ways in which their priestly authority and their Whiteness may collude to have significant implications for ministerial privilege and power. What little study of these issues has taken place, is predominantly from a protestant, American viewpoint. The author’s reflection as a White priest ministering in a Black majority congregation in Manchester focussed on his experiences of pastoral ministry, congregational participation and the expected role of the priest. Three questions arose from this reflection: in what ways are White priests aware of their Whiteness? How do White priests adapt their model of ministry according to their awareness? And in what ways do Black congregation members respond to any adaptation?Using an action-research methodology a conversation was set up between the priest’s experience and a focus group from his congregation. Work on White ministers’ typologies by leading British Black Theologian, Anthony Reddie, was used to present the author’s experiences through three models: pastoral, organisational and radical approaches to ministry. These results formed the basis of a trial training workshop with newly ordained priests to test the assumptions which lay behind my original research questions. Within the three typologies of minister (pastoral, organisational, radical), the author identified ways in which the priest’s power and knowledge influenced practice, and also ways in which congregations assumed clergy to receive training intervention, and from where this knowledge attainment might come. Alongside observations about ministers’ inherent power and the resourcing of ministers from external and internal sources, the research also highlighted frustrations arising from normalising White experience above that of the Black majority. The results confirmed the assumptions behind the questions: White clergy, aware of their own colour, culture and privilege adapt their ministry in different ways and with varying success. The research presents significant contributions to the understanding of how Black congregations perceive White ministers and how such clergy locate themselves within a different culture. Three distinct outcomes were identified: the need for intentional signposting for White clergy to be resourced by their congregations and from external sources, the liberation of Black congregational voices to enable full participation, and the necessity of acknowledging past hurts and the need for reconciliation. These three are brought together in an example surrounding the interventions required for clergy and congregations involved in the appointments process of White clergy to Black majority congregations within the Church of England.

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