This dissertation argues that a major factor in Pentecostalism's rapid world-wide growth was the emergence of a strong literary, as distinct from oral, tradition. From its earliest days the movement gave birth to a plethora of publications and publishing houses, mostly operating by faith, that proved highly successful in disseminating the distinctive tenets of the movement across the globe. The first part of this work outlines the social, historical and religious background to the movement in the USA and Britain, and highlights the distinctive doctrines and practices of Pentecostalism. The second section examines the emergence of Pentecostal publishing movements and their products in the USA, especially the role played by the prototypical magazine of W. J. Seymour, The Apostolic Faith. The third and major part of this dissertation is a detailed case study of the earliest, and most influential, Pentecostal magazine published in Britain, Confidence. The crucial role that this journal and its editor, A. A. Boddy, played in formulating and propagating the beliefs and practices of the nascent movement is critically examined, together with an assessment of its contribution to wider issues of religious life and thought in Britain. Areas of subsequent influence in the development of historic Pentecostalism and its contemporary offshoots are also discussed

The aim of this thesis is to explore the “strange phenomenon” of the Intentional Christian Community Othona in Bradwell-on-Sea, Essex, Great Britain, founded in 1946 by Norman Motley, to cherish differences and diversity through reconciliation among nations that had been at war with each other. An old neglected chapel, St Peter-on-the-Wall, became the spiritual centre of this Community. A phenomenographic, auto-ethnographic and multi-dimensional research approach, designed to investigate and describe the Othona Community and its praxis and the researcher's involvement in it, is used for the empirical part of the thesis. The study seeks to discover a) the Lebenswelten ― or the world created by its life ― of the Othona Community, b) members'/participants' perception of the Community through interviews and Community literature, c) a way of understanding this “strange phenomenon” and its special charism with the help of an “endogenous theology”. This thesis shows that a two-fold encounter lies at the heart of the experience at Othona: encounter between a person and the “Other” (represented by the Stoep) and between a person and the “Wholly Other” (represented by the Chapel). Through examination of these encounters light is shed on the extraordinariness of Othona. The German term Heimat (a deeply spiritual home) is introduced here to encapsulate these “encounteral” experiences which induce a transformation of place and people alike. Theologically, the thesis claims that a combination of a Theology of Encounter and an understanding of Heimat can assist the appreciation of the Othona phenomenon as a Community of temporary withdrawal and restoration, where differences and a Kingdom model are experienced in narrative encounters on the margins by offering Heimat through belonging and significance.

The issues raised by the phenomenon of homosexuality among the Shona are so complex in their nature. The widely held assumptions are that firstly, there is no place for gays and lesbian within the Shona culture and secondly, God Forbids. To justify these claims they point to prevalent socio-cultural as well as ecclesiastical intermediary systems that serve as authorities to enforce and monitor specific rules of conduct and moral goals. The study explores these conventional notions and attempts to establish the reality in which these moral actions are carried out. It marks the beginning of the work of demystification and deconstruction of various existing theories and theologies of sexuality. By scanning through the intricate socio-cultural and ecclesiastical structures the study seeks to identify the place of homosexuality among the Shona and discuss the paradoxes and contradictions presented by the Church‟s approach. This study is an analysis of the underlying issues in regards to homosexuality among the Shona. Such an analysis helps in identifying and developing contextual sexual theological approaches.

This thesis uses a practical-theological methodology to explore the theology and spirituality of „spiritual warfare‟ that developed in the charismatic renewal from the 1960s. Beginning with a study of twelve charismatic Anglican pioneers, a detailed case study then explores spiritual warfare praxis in a charismatic Anglican congregation. The ensuing theological reflection focuses on the ontology of evil, through dialogue with Nigel Wright, Amos Yong, and Gregory Boyd, as well as Karl Barth and Walter Wink. The thesis argues for a positive ontology for evil powers, based on a charismatic hermeneutic of biblical texts; on the grounds that Jesus treated Satan and demons as real spiritual entities, the Pauline epistles refer to real evil spiritual powers in the heavenly realms, and charismatic experience supports this ontology. Such powers are in malevolent and wilful rebellion against God, deriving from a corrupted fallen angelic nature. A Trinitarian model of theological praxis is presented, focused on responding to the goodness of God in repentance; renewing faith in the believer‟s identity in Christ and His victory upon the cross; and resisting the devil in the power of the Spirit. This model emphasizes personal responsibility, helps bring freedom from fear, and re-connects with Anglican baptismal liturgy.

An experimental attempt to consider the history of the London Missionary Society (LMS) from the lens of the artefacts that accumulated at its London headquarters, which included a museum from 1814 until 1910. The movement of these things through space and over time offers a rich perspective for considering the impacts on Britain of its history of overseas missionary activity. Building on anthropological debates about exchange, material culture, and the agency of things, the biographies of particular objects are explored in relation to the processes involved in the assemblage, circulation and dispersal of the LMS collection. Methodologically, the research is an attempt to develop what Latour has called a symmetrical anthropology, with archaeological approaches to the material products of historical processes as an important dimension of this. Drawing on attempts to study ‘along the grain’ in historical anthropology, and to move beyond iconoclasm as a critical stance, it is argued that museums should be understood as ‘other places’ in which objects are made by techniques of inscription and confinement which have a significant ceremonial dimension. At the same time, certain charismatic objects are shown to have transcended these contexts of confinement, affecting those they encounter, and shaping history around themselves.

This Practical Theological thesis examines the uses, understandings, and attitudes toward the rite of Christian Initiation (variously known as 'baptism' or 'christening') in the Church of England, contrasting the experiences of churchgoers and clergy with non-regular churchgoers and demonstrating its pivotal role in ecclesiastical boundary drawing. It develops a critical conversation between ecclesiology, theology, and the assumptions of ordinary people, revealed in their language when discussing the rite. Corpus based methods are used to explore naturally-occurring language in various corpora from a variety of genres, from 1500 to the present day. It concludes that there are significant linguistic differences between clergy/regular churchgoers and non-regular churchgoers and that the roots of this split go back to before Reformation times. Non-regular churchgoers’ use of language to describe this rite is more varied than that of churchgoers, who rarely used the word 'christening' nor figurative uses of these words. Non-regular churchgoers attached great social importance to the rite, but this was little understood by clergy and regular churchgoers. The Church would benefit from understanding and appreciating these different perspectives, both to enrich their own experience of Christian Initiation, and to allow more sympathetic pastoral care for those requesting the rite for their children.

This research is praxiological in nature, arising out of committed action and leading to more informed urban ecclesiological practice in Scotland. It acknowledges the current haemorrhaging of membership and influence facing the Church of Scotland - felt most acutely in the poorest parts of the country - and seeks to plot a practical urban ecclesiology which takes seriously both the urban context and also the gospel priority towards the poorest and most marginalised. Chapter One provides an autobiographical backcloth to the research and highlights the three core principles underlying it: a preferential option for the poor; an understanding of knowledge as situated; and a commitment to an abductive research process. Chapter Two outlines the research methodology and, in particular, justifies the use of Case Studies, with Focus Groups and semi-structured Interviews, as an appropriate research model. Chapter Three focuses on the nature of the post-industrial city. It highlights globalisation, environmentalism and the collapse of western-style democracy as three of the key issues in the current urban context. It considers post-war urban regeneration, highlighting the failings of a model substantially dominated by buildings and a top-down strategy. Chapter Four is concerned with the nature of poverty in Scotland today, including how such poverty can be defined and measured. The causes of poverty are understood structurally and a particular critique of New Labour's social inclusion policies is offered, based on an analysis of their underlying political philosophy of communitarianism and the Third Way. Chapter Five draws on the different theological and ecclesiological responses to the urban and to poverty and, in particular, upon Latin American Liberation Theology and Urban Theology in Britain since 1985. Through an exploration of Pentecostalism, it highlights the need to develop appropriate ecclesiological models which take the nature of rooted hybrid spirituality more seriously. In Chapter Six the focus of the research narrows down to look at Glasgow, giving consideration to both the effectiveness of the city's place-marketing strategy and also some of the patterns of church life in the city. Chapter Seven focuses upon four Case Studies. These affirm and inform the conclusions reached in previous chapters, highlighting the failure of urban policy to adequately address poverty and the need of the Church to move beyond a 'project-based' response. The research also highlights the importance of church buildings as places of sanctuary and of the 'cultural sectarianism' which continues to pervade the culture of west central Scotland. Chapter Eight represents an attempt to return to informed practice, highlighting how some of the key concepts and findings within the research are informing the developing strategy and practice of the Church of Scotland's Priority Areas Committee.

What are the relational dynamics between Taiwanese Christian daughters-in-law (D-Ls) and their non-Christian mothers-in-law (M-Ls)? How does Christian faith influence their intergenerational relations? How best can a caregiver offer appropriate pastoral support and assist Christian women in dealing with their non-Christian M-Ls? These issues and problems have been largely ignored in the relative literature and have arisen from of my pastoral work and personal experience. As a female pastor and D-L, set out this study seeking to integrate professional and academic knowledge in order to answer these questions. This study focuses on women’s experiences, attempting to reveal those relationship issues, and determine any problems underscoring the daily interactions of D-L—M-L in Taiwanese society. In order to meet these aims, the thesis engages with feminist pastoral theology, social science methodology, psychological analysis, and cultural studies. The first part of this study explores literature relevant to the topic, and the living context of Taiwanese D-Ls, as well as feminist pastoral theology. It is concerned with how traditional Chinese and Western cultures define roles and construct intergenerational relationships. Social transition, tension between tradition and modernity, and the struggles and challenges in relation to these intergenerational relationships are examined. The traditional male-centred theological paradigms, in which gender is interpreted and which must be reinterpreted and reconstructed for developing feminist theology, is also discussed. The second part of this study describes its feminist research methodology. It sets out a framework for collecting data to aid in developing an understanding of Taiwanese Christian women’s experience. Focus group discussions were used to explore the collective voice of the D-Ls. The last part of this study involves the presentation of research findings, discussions, and suggestions for further thought and action. It illustrates key findings from analysis of the focus group discussions, and describes the daily interaction and cultural ideology they present, along with the roles husbands, fathers-in-law (F-L), children, and other family members play in the web of relationships. The findings reveal that D-Ls face the challenges of an androcentric and hierarchical family culture, a close-knit family web, and unequal power relations. Different religious practices impact upon the D-L－M-L relationship and this can be a source of tension or conflict. Christian teachings also convey potentially androcentric messages for women that can affect their self-image and cause other harmful consequences. However, many participating women indicated that Christian beliefs provide them with a spiritual strength which has transformed their lives, and led to relational restoration. The Bible, teachings and church groups provide religious resources that support them in the face of relational challenges. I end with self-reflection, noting the need for further theological construction, and propose an alternative model of Triune love, based upon feminist interpretation, as a foundation for family renewal and women’s emancipation. This theological model has implications for new forms of pastoral care which can promote gender equality and non-hierarchical, intergenerational relationships.

This thesis poses the research question of whether curacy in the Church of England, in its current majority model of one curate in one benefice under the supervision of one training incumbent, continues to offer the most productive space for the post-ordination ongoing formation of the newly ordained. It uses an interdisciplinary methodology, in which theology and ecclesiology are brought into dialogue with the sociological thought of Casanova and Bourdieu, with Stanislavski’s theory of method acting, and with performance practice in art music and popular music. It additionally asks questions of how the increasingly complex external and internal contexts for ministry might be productively conceptualized, and of what kinds of ordained ministers might be needed by the twenty-first century Church of England. Consideration of these questions contributes to the conclusion that whilst aspects of good practice can usefully be retained from the current model of curacy, contextual demands and the changing nature of the role of the ordained, coupled with a significant shift in the demographic profile of those coming forward for ordination, call for a reframing of its structures.

Different disciplines have explored the history of Islām in Yoruba land which started in the early 18th century. However, the impact of religious syncretism has not been systematically studied. Therefore, this thesis examines the extent of the involvement of Yoruba Muslims in syncretic beliefs and practices in Nigeria using the Lagos State as a case study, with a view to bringing out the impact of Tawḥīd on them. In agreement with previous research, this study notes that there is a prevalence of religious syncretism among many Yoruba Muslims, but it principally argues that its impact affects many of them negatively. If continuous awareness campaign could be carried out, the phenomenon will be reduced. A triangulated method was used to carry out this study. The findings of this thesis indicated reappraisal of the problem associated with many Yoruba Muslims’ persistence in syncretism and its implications on their faith (īman). While this study appreciates the attempts of some scholars to eradicate this endemic problem, it reveals that Tawḥīd is not yet inculcated into many Yoruba Muslims within the Yoruba religio-cultural context. Therefore, a concerted effort is necessary among all stakeholders in the task of promoting the effective instillation of practical Tawḥīd.