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The Anglican church and poverty in Tanzania : a review of development programmes in the diocese of Morogoro.Chinyong'ole, Johnson J. January 2005 (has links)
Tanzania is one of the poorest countries in Sub-Saharan Africa. Since independence
Tanzania has implemented different development policies, but the gap between the rich
and the poor has increased despite the government's and NGOs' efforts of development
programmes for poverty reduction being implemented. This research has analysed the
approach of the Anglican Church to development programmes for poverty reduction in
the Diocese of Morogoro. It has defined poverty as a lack access to resources, together
with a lack of power, dignity and vocation. Because of this challenge of poverty, the
Church has been involved in community development programmes for poverty reduction.
These programmes have sought to empower the poor, offering dignity and enabling them
to realise their God-given vocations in their communities. The aim of these programmes
is to improve the living standard of poor people and to raise their social and economic
welfare regardless of their religious beliefs.
The research has identified the two main weaknesses in these church programmes as (1) a
lack of a theoretical vision, and (2) a lack of strategic vision. Because of the first
weakness it has consolidated a theoretical vision for development programmes focusing
on theology of development, the definition of development and community development,
and Asset Based Community Development as an approach to community development in
connection with Ujamaa, and particularly Kujitegemea. In tackling the second weakness
it has consolidated a strategic vision for the diocese making use of such as PRA/PLA,
ADPs to take forward the theoretical vision for development programmes in the diocese
of Morogoro.
The thesis concludes by recommending that the relevant diocesan leaders engage with
this research and proposals, so as to provide a way forward. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
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Subject and citizen loyalty, memory and identity in the monographs of the Reverend Samuel Andrew Peters /Avery, Joshua Michael. January 2008 (has links)
Thesis (M.A. of Arts)--Miami University, Dept. of History, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 49-54).
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All things to all men popular religious culture and the Anglican Mission in colonial America, 1701-1750 /Laing, Annette Susan. January 1995 (has links)
Thesis (Ph. D.)--University of California, Riverside, 1995. / Includes bibliographical references (leaves 329-338).
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Music, church, and Henry VIII's ReformationMarsh, Dana Trombley January 2007 (has links)
No description available.
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Postoj Karla V. k odtržení Anglie od Říma. / A politics of Charles V towards seccession of England from Rome.Danielová, Věra January 2018 (has links)
There have been many publications written about Henry VIII. It was his private life, because of which he primarily went down in history. Henry inherited the royal throne at a very young age. The Tudor dynasty ascended the English throne just for one generation. Henry's father ended the long−standing civil war. However, the fear of its continuation still remained. The most important task for the young king was to stabilize the position of the dynasty and to protect the throne against other pretenders. His whole life Henry lived in fear, that without a male heir, his family would be brought down. Catherine of Aragon became Henry's wife. There were many benefits from this union for England. The island kingdom was actively involved in continental policy. Nevertheless, Catherine was not able to give birth to an heir to England and fell into disgrace. Her nephew, Holy Roman Emperor, was the most powerfull ruler of the Christian Europe. Although he tried to prevent the annulment of their marriage by various means, he failed. Throughout his reign Charles was in a war conflict with the French king. He needed England like an ally against France even at the cost of his aunt's repudiation, which would remain without retaliation.
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Poetická imaginace anglikánské spirituality ve vybraných dílech metafyzických básníků 17. století / The Poetic Imagination of Anglican Spirituality in Selected Works of 17th Century Metaphysical PoetsWINSTED, Margareta January 2011 (has links)
The thesis concerns an aspect of poetic imagination in the works of 17th century metaphysical poets and examines the way these poets were influenced by the Church of England. In addition, it identifies elements of Anglican spirituality in their works. The first section analyzes the concept of Christian spirituality and the specifics of Anglican spirituality. Anglican spirituality is closely linked with the historical origins and development of the Anglican Church. In the second section, there is a description of poetic imagination and the relationship between poetics and spirituality. The thesis describes the concept of so-called metaphysical poets. The works of three selected authors are examined to identify poetic expressions of general, theological issues. Theological themes emphasized in Anglican spirituality are compared with those expressed in metaphysical poetic imagination. The aim of this thesis is to find the role of poetics in general, theological discourse.
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Church and chapel : parish ministry and Methodism in Madeley, c.1760-1785, with special reference to the ministry of John FletcherWilson, David January 2010 (has links)
This thesis examines the ministry of John Fletcher (1729-85), vicar of Madeley, Shropshire (vic. 1760-85) as a case study on the Church of England and Methodism in the eighteenth century. Studies of Fletcher have tended to focus either on his contribution to Methodist theology or on his designation as Wesley's successor as the leader of the Methodists. The parish of Madeley has been, for the most part, peripheral to Fletcher studies. The present thesis, however, has aimed to examine Fletcher in his parochial context; to study both what the parish tells us about Fletcher, but also what Fletcher tells us about the parish, and more specifically, about the church in the eighteenth century in a local context. The main argument of this thesis is that Fletcher's ministry at Madeley was representative of a variation of a pro-Anglican Methodism--localized, centred upon the parish church, and rooted in the Doctrines and Liturgy of the Church of England. Three recent publications have provided a triad for understanding Fletcher: (1) in his industrial context; (2) in his theological context; and (3), in his relationship with leaders in the Evangelical Revival. This thesis has sought to examine a fourth component: Fletcher's work as an ordained clergyman of the Church of England, that is, in his ecclesial and ministerial context. The main body of the thesis focuses on two primary aspects of Fletcher's parish ministry: his stated duties and his diligence in carrying out other responsibilities and meeting other needs which arose, including addressing the various tensions which developed during his incumbency. Fletcher's background and his call to parochial ministry as well as the religious history of Madeley are outlined first (Chapter 1). There are three chapters which examine his performance of stated duties: worship services and preaching (Chapter 2); pastoral care andeducation (Chapter 5); and confrontation of erroneous doctrine (Chapter 6). Fletcher's ministry also included a scheme of church extension, represented primarily by his development of religious societies on which other aspects of his parochial duty built (Chapter 3). His evangelicalism and commitment to his parish simultaneously raised tensions between Fletcher and his parishioners (provoked by his 'enthusiasm' or zeal), and between Fletcher and John Wesley, whose variations of Methodism had similar aims, but different models of practice. A chapter is devoted specifically to these issues (Chapter 4).Fletcher's chapel meetings formed an auxiliary arm of the church, operating as outposts throughout his parish. His parishioners considered his ministerial model a 'Methodist' one even though it was not technically part of Wesley's Connexion (other than the fact that his itinerants were guests in the parish). In all, it is the conclusion of this thesis that Fletcher's pastoral ministry represents some of the best work of Anglicanism in the eighteenth century, demonstrating that despite the manifest challenges of industrializing society, residual dissent, and competition from the church's rivals, the Establishment was not incapable of competing in the religious marketplace.
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Maisin Christianity : an ethnography of the contemporary religion of a seaboard Melanesian peopleBarker, John January 1985 (has links)
This dissertation examines the ways in which a Papua New Guinean people, the Maisin of Collingwood Bay in Oro Province, have over the years responded to and appropriated a version of Christianity brought to them by Anglican missionaries. The Maisin treat Christianity not as a foreign imposition, but as an integral part of their total religious conceptions, activities and experiences.
Almost a century of documented Maisin history reveals a consistency related to what is here called a "social ideology": a complex formed by idioms of asymmetry between senior and junior kin and allies, equivalence in exchanges between a range of social categories of persons, and complementarity between the sexes. Extensions of the social ideology to the developments of the post-contact society are explored in the contexts of a growing dependence on money and commodities, unequal access to education and jobs, large-scale out-migration, the material requirements of the local church, and church regulations concerning social behaviour.
The social ideology is also extended to sorcerers, ancestral ghosts, bush spirits, and Christian divinities. The analysis shows that Maisin experience indigenous and Christian elements as realities that exist within a single religious field.
Working from the premise that religion is an aspect of the people's total experience and not a separate cultural institution or sub-system, the thesis explores the modes by which the Maisin create and discover coherence between the various elements within the religious field. The most important points and occasions of religious coherence are those in which the moral precepts of the social ideology are joined with conceptions of spiritual entities towards the explanation and resolution of problems. Three "religious precipitates", as these moments of coherence are termed, are analysed: the village church, healing practices, and death rites.
A major finding of this study is that Maisin articulate their assumptions about local sorcerers, ghosts, and spirits within idioms of conflict between kin and affinal groupings, but speak of God, Christ and the church as symbols of community solidarity. The village church is analysed as a point of convergence of the social ideology, economic aspirations, memories of past interactions with missionaries, and Christian teachings and forms. The primary religious importance of the church is as a condensed symbol of communitas that transcends the inherited divisions of the social order and the contradictions of present political and economic conditions. / Arts, Faculty of / Anthropology, Department of / Graduate
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God’s Preservationists: The Championing of Conformity in Interregnum England, 1649–1660Padraig A Lawlor (6421688) 15 May 2019 (has links)
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<p>This dissertation examines the preservation of the Church of England in Interregnum England. It
incorporates a microhistorical analysis of parish life in four Puritanical counties located in East
Anglia, namely Cambridgeshire, Norfolk, Suffolk, and Essex. In the current historiography on the
Church of England, scholars of religious history have traditionally associated both Puritan and
sectarian activity with the political upheaval, religious reform, and the collapse of cultural norms
that accompanied the English Interregnum. Absent from this scholarship, however, are the voices
and actions of those devoted parishioners who refused to abandon their parish church after its
disestablishment in 1649. These followers, henceforth called “Conformists,” both fostered and
maintained a shared cultural system that stabilized their communal interaction in a period
exemplified by politico-religious chaos. In a period characterized by bloody conflicts, their
instruments were not swords, but sermons. Thus, this project reveals that the perseverance of
Conformists amid the persecution of Cromwellian England was not arbitrary, but a disciplined
reaction in which spiritual guidance was actively sought and developed. Central to this response
were the actions of sequestered Conformist ministers who guided their displaced congregations by
administering forbidden sacraments and emboldening communal engagement.
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The influence of the Book of Common Prayer on the prose style of Samuel Johnson's prayersDodds, Walter E. 01 January 1941 (has links)
Somewhere is most general histories and outlines of English literature, the greatness of the King James Bible and its influence on all of English literature since 1611 have been pointed out. Unquestionably, all men of letters in the English language since that time have known of the King James Bible; and many of them may have been decidedly influenced by its tradition of cadenced prose and its prose figures.
The great deal of research would have to be done in order to establish conclusively the influence of the Prayer Book upon all writers from 1549 to the present time. If this thesis stimulates any other worker to make a study in the general problem, it will have far exceeded its present purposes. For this approaches only one small aspect of the problem.
Samuel Johnson is an obvious subject for such a study, because he attended the Church of England;1 he knew the Prayer Book well;2 in fact, he was such a good Church of England man that Boswell records in the Life at least two occasions when Johnson was offered a position in the Church.33 Furthermore, Johnson was preeminently a prose writer and used an ornate style. This combination of devoutness and literary ability makes of him ripe material for an investigation of the influence of the Prayer Book on an English writer.
There is another reason why Johnson should make a good subject for study. He lived in an age that was a part of the same Renaissance tradition that produced the Bible and the Prayer Book. In fact, it has been pointed out that Johnson was the last of the great Renaissance humanists.4.
The problem that this study attempts to solve, then, is "Did the Book of Common Prayer have any influence on Samuel Johnson's prose style?" Although many other problems have arisen in the course of this work, no attempt will be made to solve any of them; showing that the Prayer Book did influence at least part of Johnson's writing will be the single purpose of this paper
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