Thesis (doctoral)--University of Birmingham, 1998. / Includes bibliographical references (leaves 354-381).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1995. / Abstract. Includes bibliographical references (leaves 114-118).

Thesis (S.T.M.)--Yale Divinity School, Yale University, 1993. / Includes bibliographical references (leaves 93-94).

Thesis (S.T.M.)--Trinity Lutheran Seminary, Columbus, Ohio, 1992. / Includes bibliographical references (leaves 231-243).

Thesis (Ph.D.) - University of Queensland, 2004. / Includes bibliography.

Thesis (S.T.M.)--Yale Divinity School, Yale University, 1993. / Includes bibliographical references (leaves 93-94).

Thesis (Ph.D.)--University of Manitoba, 2000. / Mode of access: World Wide Web. Includes bibliographical references.

The Religious Census of 1851 revealed the registration district of Alresford in Hampshire to be a particular bastion of the Church of England. This study considers the basis of this Anglican strength and how the established Church managed to retain its dominance against the challenge from Nonconformity in the context of an apparent waning of religious commitment nationally. Starting from c.1780 to pick up the roots of any early signs of local dissent, the thesis considers the evolving relationship between church and community in this rural part of southern England which comprised a small but prosperous market town surrounded by a variety of agricultural parishes. The study is positioned in the national context of the major political, social and economic upheaval of the nineteenth and early twentieth centuries, concluding with the period between the two world wars. The research consists primarily, but not exclusively, of qualitative analysis, which draws on a rich variety of primary sources including clerical service registers, vestry minutes, churchwarden and overseer accounts, school, court and parish records, enclosure and tithe agreements, parish magazines, local and national newspapers and private correspondence. The general historiography to which the work contributes is around secularisation and denominational rivalry, and regular reference is made to this and more specific sub-themes throughout the thesis. I will argue that the enduring local dominance of the Church of England was due to its enormous financial strength, its central involvement in the provision of charity and welfare, a re-invigorated commitment to pastoral care and the absence of any senior local sponsorship for Nonconformity. Underpinning everything was the formation of a particularly tight nexus between church and parish elites which served to preserve effective Anglican hegemony well beyond the First World War. It was not until the 1920s and 1930s, when the church started to lose its social relevance in welfare and education nationally, that the cracks in the façade of local dominance became irrefutable.

The concept of 'folk-religion' has functioned as both a mission interface, and as a clerical category of self-absolution in the face of secularisation and marginalisation. The attitudes that clergy bring to'folk-religion', its beliefs and praxis and the effects of longitudinal change within the religious Zeitgeist, are the main concern of this study. Data on clergy attitudes to 'folk-religion' from the 1988-1990 Rural Church Project (RCP) provide an empirical basis for replication and extension of the RCP questions on 'f olkreligion' to the Diocese of Bath & Wells. The latter takes the form of sixtyone in depth semi-structured interviews, together with a small sub-sample of Anglican and other mainstream clergy working in Glastonbury. Chapter One critiques the RCP, introduces the concept of 'folk-religion', and proposes a descriptive attitudinal taxonomy, the strong-negative - non-differentiator continuum. This both defines the range of clergy attitudes to 'folk-religion' and provides a heuristic model which, in conjunction with a quantitative instrument (the Clergy Attitude Scale) is elaborated in Part Two when the Somerset data are subjected to in-depth analysis. The latter is approached through the concept of differential-reflexivity. The attitudinal pattern to emerge is contained within a nexus of psychological, sociological, and theological constructs. Earlier models linking clergy attitudes to 'folk-religion' to churchmanship are modified, as is the understanding of the function of 'folk-religion' as a clerical category of selfabsolution. Chapter Six considers evidence of longitudinal changes in both the meanings and representations of 'folk-religion' as they impact upon clergy attitudes and pastoral praxis. Chapter Seven discusses the impact which the leitmotif of Glastonbury has upon the meanings of contemporary representations of the sacred. Chapter Eight suggests that the key underlying theological attitudinal signifier is to be found within the different ways in which a soteriological meta-narrative is implicitly used by the clergy in the formation of attitudes to 'folk-religion'. The way in which the study extends knowledge, its significance for missiological modelling, and further research possibilities are discussed in Chapter Nine

<p>Vårsång - Hugo Alfvén Linden - trad, arr Hugo Alfén Wiegenlieder im all - Karin Rehnquist </p><p></p><p>Sofia Niklasson, Eleonora Poignant, Linnéa Bergstam, Christiane Höjlund, Mathilda Sidén Silfver Ingrid, Rådholm Konvicka, Love Tronner, Martin Åsander, Olof Olofson, Andreas E Olsson, Ove Pettersson, André Hasselgren</p>