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The Lamentations of Jeremiah inspired the development of a formal musical structure that is unique in music. Based on texts and forms used in the Roman Catholic Tenebrae service, settings of the Lamentations developed in continental Europe into a distinct form by the late fifteenth century. Early polyphonic composers of the Lamentations began the tradition of setting the opening Hebrew letters in a florid style, while maintaining a more restrained style for the verses of the text. In England, however, little apparent use was made of the Lamentations forms and texts until the middle of the sixteenth century, when a surprising number of settings appeared. The single extant earlier example by John Tuder has heretofore been considered a monodic piece, but appears to be one voice of a polyphonic work. English religious upheavals prevented liturgical use of Latin texts after 1549, but the Lamentations (and other works in Latin) continued to be written, possibly used as anthems, or for certain special occasions. The English polyphonic settings generally make use of the Lamentations forms established on the continent, but at least one example exists of an English formal model being adapted to the Lamentations texts. One of the least well-known major English composers of the period, Robert White, wrote two extensive settings of the Lamentations. These and his other works are often ignored by contemporary musicians, but provide an alternative repertoire to the more usually programmed Renaissance works.

In the last ten years the Church of England has tried, by means of two reports leading to what I term the ‘Hind settlement’, to re-configure its provision of theological education. The tensions generated by the attempt to hold together different discourses and to impose regional re-organisation in the context of complex developments both in higher education and in patterns of lay and ordained ministry form the basis of my critique of Hind. I argue that Hind’s recourse to the image of the ‘body of Christ’ in the service of an instrumentalist model of ministry exposes inadequacies of a theological anthropological, Christological and ecclesiological nature. I identify a medieval text, Piers Plowman, as a conversation partner which offers a different way of negotiating an analogously difficult set of issues around learning, discipleship and power. My hermeneutical approach to the poem sees its primary impetus as arising from the constant interplay between the experiences of daily life and the attempt to work out a personal and social understanding of salvation. By comparing the ways in which Hind and Langland explore learning as measurable progress, and lay and clerical models of learning, I propose that Piers Plowman offers some valuable resources to the next stage of the Hind process. Not only does the poem foreground the chaotic co-existence of multiple voices in a marketplace of competing definitions of learning, and acknowledge the recalcitrance of communities when presented with opportunities to change, but it also, in the figure of Piers, hints at the possibility of going beyond the lay/clerical impasse. The poem’s recognition of sin and the need for repentance, in contrast to Hind language of management and effectiveness, and its requirement of the reader to participate in the making of new meaning, present an ongoing challenge to a culture of ‘learning outcomes’.

Seventeenth-century England witnessed profound historical, theological, and musical changes. A king was overthrown and executed; religion was practiced fervently and disputed hotly; and English musicians fell under the influence of the Italian stile nuovo. Many devotional songs were printed, among them those which reveal influences of this style. These English-texted sacred songs for one to three solo voices with continuo--not based upon a previously- composed hymn or psalm tune—are emphasized in this dissertation. Chapter One treats definitions, past neglect of the genre by scholars, and the problem of ambiguous terminology. Chapter Two is an examination of how religion and politics affected musical life, the hiatus from liturgical music from 1644 to 1660 causing composers to contribute to the flourishing of devotional music for home worship and recreation. Different modes of seventeenth-century devotional life are discussed in Chapter Three. Chapter Four provides documentation for use of devotional music, diaries and memoirs of the period revealing the use of several publications considered in this study. Baroque musical aesthetics applied to devotional song and its raising of the affections towards God are discussed in Chapter Five. Chapter Six traces the influence of Italian monody and sacred concerto on English devotional song. The earliest compositions by an Englishman working in the stile nuovo are Henry Lawes' 1638 hymn tunes with continuo. Collections of two- and three-voice compositions by Child, the Lawes brothers, Wilson, and Porter, published from 1639 to 1657, comprise Chapter Seven, as well as early devotional works of Locke. Chapter Eight treats Restoration devotional song-- compositions for one to three voices and continuo, mostly of a more secular and dramatic style than works discussed in earlier. The outstanding English Baroque composers--Locke, Humfrey, Blow, and Purcell--are represented, and the apex of this style is found in the latest seventeenth-century publication of devotional song, Henry Playford's Harmonia sacra, (1688, 1693).

This dissertation is an intellectual biography of John Charles Ryle, the first Bishop of Liverpool. Chapter 1 focuses on Ryle’s intellectual, theological, and spiritual formation. Special attention is given to his home, education at Eton and Oxford, conversion, religious opinions, and unexpected entrance into ministry. Chapter 2 discusses Ryle’s preaching, based primarily on the sermons he preached at Helmingham (1844-1861). It begins by tracing his homiletical development, which culminated in the development of a more simple and direct style of preaching that brought him national acclaim. This “crucified style” will then be analyzed in light of his classical rhetorical training as well as Victorian homiletical theory. The chapter will conclude with a rhetorical comparison of sermons preached by J. C. Ryle, John Henry Newman, and Charles Haddon Spurgeon on John 11. Chapter 3 examines Ryle’s pastoral theology by looking at a series of pastoral writings he began publishing at Helmingham. These include evangelical tracts, practical (devotional) commentaries on the four canonical gospels, and a series of less well-known hymn-books. Chapter 4 focuses on Ryle as a theological controversialist and champion of the Evangelical party. His writings against ritualism, neologianism, and Keswick spirituality are examined, and his role in these various debates are discussed. Chapter 5 discusses the role Ryle played as a nationally recognized leader of the Church of England. Attention is given to his attempts to unify the Evangelical party, his defense of the establishment, and his proposals for church reform. Chapter 6 examines Ryle’s episcopacy in Liverpool from 1880 to 1900. The chapter begins with a discussion of the state of the diocese before his appointment. This is followed by an analysis of his diocesan strategy to reach the “masses.” The chapter is concluded by considering Ryle’s major concerns for the Church of England in the closing decades of the nineteenth century.

Si l’on porte un regard d’ensemble sur les pratiques par lesquelles, dès leur naissance en 1738, les méthodistes se démarquaient de l’orthodoxie de leur « Eglise-mère », l’Eglise d’Angleterre, il est possible d’identifier une base commune, qui serait une conception différente des ministères. C’est en effet, sur cette question que se cristallisèrent les divergences entre les disciples de John Wesley d’une part, et l’Eglise d’Angleterre d’autre part. Le père du méthodisme considérait en effet que prêtres et évêques étaient du même ordre presbytéral et que, en conséquence, ils avaient les mêmes pouvoirs, et notamment celui d’ordonner. Les méthodistes se distinguaient également des anglicans par leur conception du ministère de la Parole, puisqu’ils estimaient que Dieu pouvait désigner des laïcs pour prêcher l’Evangile. C’est donc à la question des ministères que l’on peut,en fin de compte, rattacher toutes les divergences qui se firent jour entre méthodisme et anglicanisme. Ces divergences se prolongèrent après la mort de John Wesley en 1791. Tout au long du XIXe siècle, les deux Eglises s’éloignèrent de plus en plus l’une de l’autre en raison du désaccord qui existait quant à la validité du ministère méthodiste qui ne s’inscrivait pas dans la succession apostolique. Il fallut attendre les années 1950-1960 pour que l’idée d’une fusion du méthodisme britannique et de l’Eglise d’Angleterre au sein d’une même Eglise épiscopalienne germe au plus haut niveau, avant d’échouer définitivement en 1972 devant le refus de l’Assemblée de l’Eglise puis du Synode général de l’avaliser / If we cast a global look on the practices through which, from the beginning of the movement in 1738, the Methodists deviated from Church of England’s (their « mother-Church »’s) orthodoxy, we can identify a common factor: a different conception of the ministries. It is on this single question that John Wesley and his disciples fundamentally diverged from the Church of England’s principles, since the father of Methodism considered that priests and bishops formed essentially a single “presbyter” order and consequentially had the same powers, including that of ordination. The Methodists also had a different conception of the Ministry of the Word, since they considered that God could call lay people to preach the Gospel. All the differences that arose between Methodism and the Church of England can then be traced to the question of the ministries. These differences continued after the death of John Wesley in 1791. Throughout the XIXt! h century, the two denominations grew further apart because of their disagreement concerning apostolic succession. In the 1950s and 1960s, however, the reunion of British Methodism and the Church of England in a single Episcopalian confession was contemplated but finally abandoned in 1972 because of the refusal of the Church of England’s Church Assembly and then of its General Synod to approve this union

The aim of this thesis has been to explore the role of institutional religion in western Europe between individual and society. This is achieved through an empirical study of the role of the Church of England at local level, using the area of social welfare as the prism through which broader issues of the place of the Church in society can be brought to light. At the heart of this thesis lies a case study of the town of Darlington in the North East of England. This is set against a background of a detailed description of the situation regarding religion and welfare in England and of the organisation and situation of the Church at national level. The case study uses a variety of qualitative methods to assess the Church's role in welfare at local level and the expectations and perceptions of its involvement in this sphere held by representatives of the churches, local authorities, voluntary organisations and town residents. The role of the Church of England in its national and local context is therefore used as one example which can shed light on issues pertinent to a broader European one. To this end the results of the case study are compared with the situation in Sweden to tease out the extent to which conclusions pertaining to the established church in England can also be applied in a wider European context. The study concludes that the Church has a continued role to play in welfare both in terms of practical provision and social activism. It reveals that the Church is, at one and the same time, both seen as one of many organisations in civil society and also perceived to have a particular part to play in society at local level. This continuing though changing role 'in-between' individual and society can be further specified as including three dimensions: mediator, neutral ground and critical voice. This suggests that a distinct role in society is also possible for other religious institutions in Europe today within their national contexts, as representatives and upholders of overarching common values in the public sphere. It indicates that although the relationships between individuals and institutional religion and the role religions have to play in society today are ambiguous, they are by no means absent. Thereby the study engages with and contributes to the development of the theoretical debate concerning social change in late modern society, the continued role of institutional religions in the public sphere and the relevance of the secularisation paradigm. / Impact of Religion

My intention in this study was to assess the response of the ‗Anglican Church‘¹ of Tanzania to Ujamaa².Using archives and interviews as sources, I explored the reactions of Anglicans to the struggle for independence, the new regime and Ujamaa. I also explored the response of the political elite to these Anglicans' reactions to the new regime and Ujamaa. Furthermore, I investigated the consequences experienced by the church after the fall of Ujamaa in Tanzania. It emerged that when Tanganyika and Zanzibar had received their independence, the new African state authorities made rigorous changes so that their countries would reflect African identities. These efforts included an increase in the number of Africans in civil services (replacing Europeans and Indians), modification or changes of names of towns and cities, and the introduction of new policies. Named as Africanisation,³ this development had far reaching impacts on the establishment of the two countries. They merged to form the United Republic of Tanzania and then declared Ujamaa the state policy. Ujamaa, which derived its meaning from the Kiswahili word Jamaa (a family member within an extended family whose utu (humanity) became meaningful only through watu (the community)⁴ was the choice because it signified ‗Tanzanian extended family‘— mtu ni watu (I am because we are). President Nyerere urged every individual, institution, the church included, to work for and live up to the Ujamaa goals.⁵ At a conference with religious leaders at Tabora, for example, Nyerere challenged the leaders to review the European inherited ‗traditions‘ of their churches which, according to him, were in conflict with the Ujamaa which the state was trying to promote.⁶ Although there were some reservations,⁷ the Anglican missions which became the state church of the colonial regime after World War I were faced with two crucial challenges. First was a demand for reorientation of their loyalty from the colonial government to the new state authority and the goals of Ujamaa. The discussion in chapters two, three, four and five of this study focused on this demand. Second was the whole question of whether Ujamaa was compatible with the Anglicanism they were propagating. This question was fully discussed in chapter six of this study. This study showed that changes, especially the ones which touched spiritual aspects of the people, were not easily received and that was what had brought the challenges which the church experienced. This was clearly analysed in chapter seven and the concluding chapter. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This study is a reflection on polygamous marriage and its challenge to the Anglican Church of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara people. The term contextualization refers to a total process designed to translate into concrete reality the indigenisation as well as the adoption of the church to African indigenous thought and culture. The research was set on the problem statement, "Is there any theological justification for the Anglican Church's condemnation of polygamous marriage?" The study was set on the premise that even though there is a need for the Church to show love to every one- including the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with concerning the place of the polygamist in the Church. Should they continue to be discriminated against in terms of being denied the sacraments of Baptism and the Holy Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the way forward? In arriving at the research findings, the study employed two methods. One was to collect oral accounts on the practice of polygamy in the Mara societies and the Church. The second one was collecting the written information as found in church minutes, reports, letters, books, articles and periodicals. The research revealed that even though polygamy is a dying institution, in Mara, people are just abandoning it slowly without proper teachings. That shows that there is a danger of its resurrection if the Church doesn't engage in a teaching ministry on this issue so as to contain it. The other findings of the research are that, even if it is an African cultural practice, it is already overtaken by time and cannot be an effective substitute to barrenness or childlessness as was the case in the traditional African societies because there are other better remedies such as child adoption. The research findings also showed that the Church, despite having a theological justification for condemning it, has a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their wives and their innocent children who are disciplined by the Church " because of somebody else's sins." The study consists of five chapters and conclusion. The first chapter gives an introduction by way of showing the major motivation for the study, which sets the tone of the whole work. The second chapter deals with the background information of the study of Christianity in Mara region of Tanzania. It also gives us a brief historical background of Christianity in Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving different schools of thought on the relationship of these two entities. The fourth chapter is about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its pastoral approach to the practice of polygamy which makes the chapter to be historically based on the oral as well as the written sources on the practice of polygamy. Chapter five is the critical analysis of polygamy which comprises of social and theological critiques of the various positions that are advanced for its continuation or suggestions as to why it should be abolished. The concluding chapter makes some recommendations and then draws the conclusion of the whole study. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.