scholarly journals St James and the Good Shepherd: windows on the landscape

2021 ◽  
Vol 18 ◽  
pp. 35-42
Author(s):  
Paul A Addison
Keyword(s):  
New Zealand ◽  
Religious Experience ◽  
Plate Glass ◽  
Stained Glass ◽  
Natural Landscape ◽  
Large Plate ◽  
Design Ideas ◽  
The Church

Two New Zealand churches completed in the 1930s, St James' Church at Franz Josef/Waiau (James Stuart Turnbull and Percy Watts Rule, 1931) and the Church of the Good Shepherd on the shores of Lake Tekapo (Richard Strachan De Renzy Harman, 1935), feature large plate glass windows behind the altar, affording expansive views of the natural landscape beyond. This represented a significant departure from prevailing ecclesiastical design ideas of the time, with the interior of the churches being intimately connected to the landscape outside, rather than the usual largely internalized atmosphere with any sense of the surroundings limited to light coming through strategically placed decorative or stained-glass windows. It is, however, a design aesthetic that has seldom been utilized in New Zealand since. This paper traverses the history and design of the two churches and their relationships with the landscapes in which they are situated, and concludes that St James' Church provides a heightened religious experience and is a more successful metaphor for the Christian journey.

TEOLOGIA E PÓS-MODERNIDADE: APONTAMENTOS PARA UM DISCURSO TEOLÓGICO RELEVANTE

2019 ◽  
Vol 10 (23) ◽  
pp. 051
Author(s):  
Adriano Sousa Lima ◽  
Jaziel Guerreiro Martins
Keyword(s):  
Religious Experience ◽  
Current Literature ◽  
Biblical Interpretation ◽  
Social Environments ◽  
Religion And Theology ◽  
Christian Religion ◽  
Theological Discourse ◽  
New Challenges ◽  
The Church

O artigo reflete sobre o tema “Teologia e pós-modernidade: apontamentos para o discurso teológico relevante”. Tendo como objetivo discutir se a teologia pode sobreviver como discurso, como logos e quais seriam as suas chances, bem como alguns dos caminhos que ela poderia trilhar, o artigo enfrenta questões fundamentais para o debate religioso, no sentido amplo, e teológico, no sentido específico. Trata-se da busca de respostas para indagações antigas, mas sempre relevantes: a religião cristã e a teologia são pertinentes na pós-modernidade? Quais seriam os novos desafios para a teologia nesse contexto? Quais seriam os rumos da teologia na época pós-moderna? Para responder tais questionamentos, os autores analisam a literatura mais relevante e atual sobre o tema, visando contribuir no âmbito acadêmico, eclesial e social. Ao final, os autores destacam que para sobreviver num tempo pós-moderno, é fundamental que a teologia se lance à tarefa de decifrar as implicações da pós-modernidade para ela e para a igreja. A teologia precisará ainda desconstruir os paradigmas modernos da interpretação do texto bíblico, a fim de responder com mais consistência os questionamentos teológicos da pós-modernidade. Assim, os autores concluem que a pós-modernidade não é um mal a ser combatido, mas um período a ser discernido e ao mesmo tempo, enriquecedor e propositivo para a experiência religiosa e para o discurso teológico relevante.Palavras-chave: Teologia; Pós-Modernidade; Religião; Experiência. THEOLOGY AND POSTMODERNITY: NOTES FOR A RELEVANT THEOLOGICAL DISCOURSEAbstractThe article adresses the topic “Theology and post-modernity: notes for a relevant theological discourse”. It discusses if Theology may thrive as a discourse, as a logos and what are its chances, such as some ways that Theology may walk. This present research deals religious debate fundamental issues in broader and strict senses. So, it is about the search for answers to ancient, but always relevant questions: are Christian religion and Theology pertinent in post-modernity? Which are the new challenges for Theology in this context? Which are the possible paths for Theology in contemporary times? In order to answer these interrogations, the text analyses the most relevant and current literature on the topic, aiming to contribute in academic, ecclesial, and social environments. Finally, so that it may survive in post-modernity, it is paramount for Theology to engage the task of deciphering the implications of postmodernity for Theology itself and for the Church. Theology will need to deconstruct modern paradigms of biblical interpretation, so that it may consistently respond to postmodern theological issues. This way, postmodernity is not and evil to fight against, but a period that has to be discerned with wisdom and responsibility. It is an enriching propositional time concerning to religious experience and relevant theological speech.Keywords: Theology; Postmodernity; Religion; Experience.

scholarly journals Boden Black (A Novel) and With Axe and Pen in the New Zealand Alps: Differences Between Overseas and New Zealand Written Accounts of Climbing Mount Cook 1882-1920 and the Emergence of a New Zealand Voice in Mountaineering Literature

2021 ◽  
Author(s):  
◽  
Jura Fearnley
Keyword(s):  
New Zealand ◽  
Family Members ◽  
Southern Alps ◽  
Critical Study ◽  
First Person ◽  
The Novel ◽  
Writing Style ◽  
Natural Landscape ◽  
Site Specific ◽  
Mackenzie Basin

<p>This thesis has two components: creative and critical. The creative component is the novel Boden Black. It is a first person narrative, imagined as a memoir, and traces the life of its protagonist, Boden Black, from his childhood in the late 1930s to adulthood in the present day. The plot describes various significant encounters in the narrator’s life: from his introduction to the Mackenzie Basin and the Mount Cook region in the South Island of New Zealand, through to meetings with mountaineers and ‘lost’ family members. Throughout his journey from child to butcher to poet, Boden searches for ways to describe his response to the natural landscape. The critical study is titled With Axe and Pen in the New Zealand Alps. It examines the published writing of overseas and New Zealand mountaineers climbing at Aoraki/Mount Cook between 1882 and 1920. I advance the theory that there are stylistic differences between the writing of overseas and New Zealand mountaineers and that the beginning of a distinct New Zealand mountaineering voice can be traced back to the first accounts written by New Zealand mountaineers attempting to reach the summit of Aoraki/Mount Cook. The first mountaineer to attempt to climb Aoraki/Mount Cook was William Spotswood Green, an Irishman who introduced high alpine climbing to New Zealand in 1882. Early New Zealand mountaineers initially emulated the conventions of British mountaineering literature as exemplified by Green and other famous British mountaineers. These pioneering New Zealand mountaineers attempted to impose the language of the ‘civilised’ European alpine-world on to the ‘uncivilised’ world of the Southern Alps. However, as New Zealand mountaineering became more established at Aoraki/Mount Cook from the 1890s through to 1920, a distinct New Zealand voice developed in mountaineering literature: one that is marked by a sense of connection to place expressed through site-specific, factual observation and an unadorned, sometimes laconic, vernacular writing style.</p>

scholarly journals Developing training for pioneer ministry in the Church of Scotland: Reflections on grounding pedagogy and lessons in practice from abroad

2019 ◽  
Vol 26 (2) ◽  
pp. 7-27
Author(s):  
Alexander Forsyth
Keyword(s):  
New Zealand ◽  
The Netherlands ◽  
Case Studies ◽  
Theological Education ◽  
Church Of Scotland ◽  
Aotearoa New Zealand ◽  
Historical Tradition ◽  
Training And Support ◽  
The Church

This article focusses on the formation and delivery of training and support for pioneer ministry in the Church of Scotland, by (i) reflecting on recent thinking on the place of theological education in enabling missional vocation; and (ii) presenting three case studies of approaches taken by denominations (in the Netherlands, Germany and Aotearoa New Zealand) which share a similar historical tradition with the Church of Scotland and which have seen similar trajectories of decline.

scholarly journals ‘To Me, Socialism Is Not a Set of Dogmas but a Living Principle’: Harry Atkinson and the Christchurch Socialist Church, 1890-1905

2021 ◽  
Author(s):  
◽  
James E Taylor
Keyword(s):  
New Zealand ◽  
Lived Experience ◽  
Trade Unions ◽  
Municipal Government ◽  
Radical Reform ◽  
Political Agitation ◽  
Traditional Sense ◽  
Edward Carpenter ◽  
A Site ◽  
The Church

<p>In the early 1890s Harry Atkinson, the subject of this thesis, travelled to England and spent a year as foundation secretary of the Manchester and Salford Labour Church. In Manchester Atkinson worked closely with the Churchʼs founder John Trevor, took part in Labour Church services and worked with a variety of British socialist intellectuals and activists including Ben Tillett, Edward Carpenter and Robert Blatchford. Atkinson returned to New Zealand in late 1893 and three years later founded the Socialist Church in Christchurch. This was not a Church in the traditional sense—rather, it was a site for the debate, discussion and dissemination of radical and socialist literature and ideas, and a platform for political agitation and social reform. Its creed was to ‘promot[e] a fellowship amongst those working for the organisation of Society on a basis of Brotherhood and Equality’. Members of the Church included Jack McCullough, James and Elizabeth McCombs and Jim Thorn. The critical, yet downplayed, role that Atkinson played working behind the scenes as an important mentor and conduit in the emergent socialist subculture in Christchurch from 1896 to 1905 has been for the most part unexplored in New Zealand labour historiography. This thesis addresses this imbalance and examines the intellectual and associational activity of Harry Atkinson during the period 1890 to 1905 and reconsiders the work and key concerns of the Christchurch Socialist Church. It argues that the form of ethical socialism Atkinson experienced in Manchester, and later promulgated through the Socialist Church, has been mischaraterised as vague or, inaccurately, Christian Socialist. By situating Atkinson’s beliefs and activities within a wider transnational context of 1890s ‘New Life’ socialism, we can see his ideas and work as part of a broader ‘world of labour’, shaped by multi-directional flows and contacts. The varied networks through which Atkinson was exposed to books and ideas are illustrated and the thesis attempts to trace the diversity of his, and others, associational activity. It suggests that the colonial New Zealand socialism of the 1890s was not ‘without doctrine’, and that individuals engaged in richer intellectual and associational lives than is often acknowledged. However, it is shown that Atkinson and members of the Church, though inspired by foreign or overseas experiences, ideas and literature, focused primarily on local issues. These are also surveyed and include agitation for municipal government, female equality and the radical reform of democratic institutions. It is argued that a reconsideration of the lived experience of Atkinson and his wider circle provides a lens to investigate some important aspects of colonial New Zealand radicalism and socialism, outside the usual foci of trade unions, the workplace and formal labour politics.</p>

The Evangelical Discovery of History

2013 ◽  
Vol 49 ◽  
pp. 330-364 ◽  
Author(s):  
David W. Bebbington
Keyword(s):  
New Zealand ◽  
Church Of England ◽  
Churches Of Christ ◽  
England And Wales ◽  
Evangelical Protestantism ◽  
Protestant Churches ◽  
The Bible ◽  
The Subject ◽  
The Cross ◽  
The Church

‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.

Understanding Sport as a Religious Phenomenon

2016 ◽  
Author(s):  
Eric Bain-Selbo ◽  
D. Gregory Sapp
Keyword(s):  
Popular Culture ◽  
National Identity ◽  
New Zealand ◽  
Religious Experience ◽  
American South ◽  
The World ◽  
Methodological Approaches ◽  
The American South ◽  
The Uk ◽  
Classroom Use

Readers are introduced to a range of theoretical and methodological approaches used to understand religion – including sociology, philosophy, psychology, and anthropology – and how they can be used to understand sport as a religious phenomenon. Topics include the formation of powerful communities among fans and the religious experience of the fan, myth, symbols and rituals and the sacrality of sport, and sport and secularization. Case studies are taken from around the world and include the Olympics (ancient and modern), football in the UK, the All Blacks and New Zealand national identity, college football in the American South, and gymnastics. [new paragraph] Ideal for classroom use, Understanding Sport as a Religious Phenomenon illuminates the nature of religion through sports phenomena and is a much-needed contribution to the field of religion and popular culture.

Charles Halliley Kellaway, 1889 - 1952

1953 ◽  
Vol 8 (22) ◽  
pp. 502-521 ◽  
Keyword(s):  
New Zealand ◽  
Natural Sciences ◽  
The Self ◽  
Education Department ◽  
Secondary Schooling ◽  
Second Child ◽  
State Education ◽  
State Education Department ◽  
University Course ◽  
The Church

Charles Kellaway was born on 16 January 1889, in the parsonage attached to the pro-Cathedral of St James, Melbourne (Victoria), where his father was then curate to the Dean, Hussey Burgh Macartney. The father, Alfred Charles Kellaway, had been born at Swanage, Dorset, in 1856, of parents who came from Lulworth; but on his seventh birthday, 23 September 1863, his mother had embarked with him for Australia, whither his father had apparently preceded them, to start anew as a farmer in Victoria. The venture cannot have prospered greatly, since Alfred Kellaway, the father of Charles, became a teacher in the State Education Department and thus supported himself through his University course, graduating with honours in history and political economy, before he was ordained and entered upon his main career in the Church. After holding the curacy above mentioned he became Vicar of All Saints Church, Northcote—a parish in the Melbourne suburbs. His wife, Anne Carrick Roberts, Charles Kellaway’s mother, had been born at Longford, Tasmania, in 1854. Her parents had emigrated first to New Zealand, from there to Tasmania, where her father’s elder brother was a well-known solicitor in Hobart, and finally, in 1870, to Melbourne. Her father, Richard Roberts, was the younger son of a Welsh anglican clergyman, and had married Frances Halliley, from whom Charles inherited not only his second name, but also his only ancestral link with the natural sciences; for she was the daughter of a north-country manufacturer who had had an interest in chemistry, and had been a friend of John Dalton. Schooling and University in Melbourne Charles Kellaway was the eldest son and second child in a family of five— three sons and two daughters. He spoke in after years with affectionate gratitude of the puritan atmosphere of his upbringing in the parsonage, and of the self-sacrifice accepted by his parents for the education of their family—secondary schooling for all five, followed by a university course for four of them; an heroic achievement, indeed, even in those days, on a clerical stipend of never much more than £300 a year!

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