scholarly journals Educating Anglicans: A case study investigating group work in the Church of England

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Roger Grainger
Keyword(s):  
Group Work ◽  
Church Of England ◽  
Group Structure ◽  
Dominant Role ◽  
Dominant Form ◽  
The North ◽  
Actual Learning ◽  
Group Structures ◽  
The Church

The dominant form of group work in the Church of England is educational and directive. An investigation was carried out to determine whether other forms of group work could be valuable for the Church in addition to this approach. The same group of nine members, members of two Church of England parishes in the North of England, were involved in 12 sessions of group work, four sessions of each of the three types of group structure, in order for them to report their individual reactions to each type. An Interpretive Phenomenological Analysis (IPA) showed that all three kinds of groups drew attention to four principle areas of comment. In all these kinds of groups, belonging, safety, enrichment and personalvalidation, with each one of the three groups scoring more highly than the other two on one or other of these dimensions. No group showed itself as more directly educational than the others, showing that, for church educational purposes, a range of group structures maybe used as actual learning comes from the experience of group membership itself. Using the qualitative research model of IPA, an investigation was carried out into the principal themes emerging from members’ self-reports concerning their experiences of the three different group structures, revealing four value constructs – belonging or alienation, safety or danger, enrichment or impoverishment and validation or rejection – which played a dominant role in all three kinds of groups. Taken together, each of the three group structures gave a different degree of prominence to each of the four evaluative constructs so that each of the three was shown to be particularly relevant for, and associated with, a particular area of experiential learning.Die onderrig van Anglikane – ’n ondersoek na groepwerk in die Kerk van Engeland: ’n gevallestudie. Die belangrikste vorm van groepwerk in die Kerk van Engeland is opvoedkundig en rigtinggewend van aard. ’n Ondersoek is gedoen na die waarde van bykomende metodes van groepwerk. Dieselfde groep van nege lede uit twee gemeentes in die Noorde van Engeland, was by die 12 groepwerksessies betrokke – vier sessies vir elk van die drie tipes groepstrukture – om hulle in staat te stel om hulle onderskeie reaksies op elkeen van die tipes groepstrukture te rapporteer. ’n Interpretiewe fenomenologiese analise het aangetoon dat al drie tipes groepstrukture die soeklig op vier hoofkenmerke laat val het, naamlik om te behoort, veiligheid, verryking en bevestigingvan eiewaarde. By elke groep het een of meer van hierdie kenmerke swaarder geweeg as by die ander twee groepe. Geeneen van die groepe het opvoedkundig meer as die ander uitgestaan nie, wat bewys dat ’n reeks groepstrukture vir kerklike opvoedkundige doeleindes gebruik kan word, aangesien leer in wese uit die ervaring van die groeplede self kom. Met behulp van die kwalitatiewe navorsingsmodel van die interpretiewe fenomenologiese analise is ondersoek ingestel na die hooftemas soos blyk uit die lede se individuele verslae ten opsigte van hulle ervaring van die drie verskillende groepstrukture. Die verslae het vier waardekonsepte openbaar wat ’n dominante rol in al drie tipes groepe gespeel het, naamlik om te behoort of te vervreem, veiligheid of gevaar, verryking of verarming, en bevestiging van eiewaarde of verwerping. Samevattend blyk dat die drie groepstrukture elkeen ’n ander graad van prominensie aan die vier verskillende waardekonsepte toeken sodat elke groep spesifiek relevant is vir en geassosieer word met ’n spesifieke area van ervaringsleer.

Anglican Worship in Late Nineteenth-Century Wales: a Montgomeryshire Case Study

1999 ◽  
Vol 35 ◽  
pp. 408-418
Author(s):  
Frances Knight
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Royal Commission ◽  
Late Nineteenth Century ◽  
The West ◽  
The North ◽  
Late Nineteenth ◽  
Religious Body ◽  
The Church

In 1910, the Royal Commission on the Church of England and the Other Religious Bodies in Wales and Monmouth revealed that the Church of England was the largest religious body in Wales, and attracted over a quarter of all worshippers. This indicated a significant improvement in the Church’s fortunes in the previous half century, and a different picture from that which had emerged from the 1851 Census of Religious Worship, which had suggested that the established Church had the support of only twenty per cent of Welsh worshippers. The purpose of this paper is to shed some light upon the Church’s improving fortunes between 1851 and 1910 by exploring the liturgical patterns which were evolving in a particular Welsh county, Montgomeryshire, in the late nineteenth century. Montgomeryshire is part of the large rural heart of mid-Wales, bordered by Radnor to the south, Cardigan and Merioneth to the west, Denbigh to the north, and Shropshire to the east. The paper considers the annual, monthly, and weekly liturgical cycles which were developing in the county, and how the co-existence of the Welsh and English languages was expressed in different styles of church music and worship.

The arian schism in Ireland, 1830

1972 ◽  
Vol 9 ◽  
pp. 323-339
Author(s):  
J. M. Barkley
Keyword(s):  
Church Of England ◽  
Presbyterian Church ◽  
The Real ◽  
Christian Religion ◽  
The North ◽  
Natural Tendency ◽  
Church Of Ireland ◽  
Secular Power ◽  
The Church ◽  
The Way

In Irish Presbyterianism Henry Cooke is commonly regarded as the champion of orthodoxy. Was it not he who drove the Arians out of the Synod of Ulster in 1830? The purpose of this paper is not to examine the theological issues involved, but rather to try to discover the real cause of the schism.The Reverend J. Smethurst (Moreton Hampstead) visited the North of Ireland during the autumn of 1821. The traditional picture is that of Cooke routing the Unitarian Smethurst in Killyleagh (where Cooke was minister) and pursuing him from place to place in his zeal for orthodoxy. This, however, fails to take into account an important aspect of Smethurst’s campaign. He writes,I feel persuaded that there is considerable inquiry on religious subjects amongst the Dissenters in the North of Ireland, and that liberal opinions are fast gaining ground amongst them... One of the greatest obstacles in the way of their doing so, is the view they have been accustomed to take of the Christian religion, as being a system upheld solely by its union with the secular power. If they could see it free from this connexion, they would view it in a far more favourable light, and the most formidable of their prejudices would be removed. Even amongst the Dissenters the natural tendency of the most remote connexion of this kind is too obvious to escape notice. The Presbyterian Church of Ireland has long been considered as a sort of demi-establishment. And though its connexion with the civil power is not so close as that of the Church of England, yet the union, as far as it goes, is no less injurious.

A Bishop, A Patron, and some Preachers: A Problem of Presentation

1999 ◽  
Vol 12 ◽  
pp. 421-434
Author(s):  
Rosemary O’Day
Keyword(s):  
Church Of England ◽  
General Distribution ◽  
Concerted Action ◽  
Dependent Relationship ◽  
The Church ◽  
Close Interrelationship ◽  
The Web ◽  
The Way

The relations between bishops of the Church of England and lay patrons could be fraught and were certainly variable. Local circumstances and the general distribution of patronage within a given diocese combined with the personalities and concerns of the bishop and patrons involved to provide a distinctive environment for negotiation. It would be rash, therefore, to suggest that any case study of co-operation or conflict between a patron and a bishop could be typical. This said, such a case-study cannot but inform and stimulate because negotiation, amicable or otherwise, was essential for all parties wishing to exercise patronage. The co-operation between John Coke and Bishop Thomas Morton demonstrates not only the possibilities for concerted action in a given religious cause, but also the way in which the rules and regulations of the Church of England might be stretched and bent in that process. It indicates the importance for the Church of the web of connections which the bishops built up during their careers. It underlines the close interrelationship of the parochial ministry and the role of household chaplain in so many upper-gentry homes. It highlights the dependent relationship between the clerical client and his patron and the differing reactions of ministers to this situation.

The Resurgence of Colonial Anglicanism: the Colonial Bishoprics Fund, 1840–1

2008 ◽  
Vol 44 ◽  
pp. 196-213
Author(s):  
Rowan Strong
Keyword(s):  
British Empire ◽  
Church Of England ◽  
Local Leadership ◽  
Political Situation ◽  
American Colonies ◽  
The North ◽  
Or Groups ◽  
Institutional Dimension ◽  
British State ◽  
The Church

Revival and resurgence is not simply something that happens to individuals or groups of persons; it is a phenomenon that, takes place within organized communities, institutions, and societies. The Church has existed in history as an organized society of believers, and this institutional dimension of Christianity has frequently shaped Christian history and the influence of Christianity on wider society for better and worse. Indeed, it could be argued that this is the dimension of Christianity which has been most influential historically. However, in the case of the Church of England in the British Empire its organized influence as a Church was seriously curtailed by its restricted and partial institutional existence throughout the eighteenth century in the North American colonies. There it existed without a bishop to provide local leadership and an effective counterweight to local lay elites. When that situation reversed and the British state began to support colonial bishoprics after the loss of the thirteen colonies in the new United States of America, the Church of England remained largely at the mercy of fluctuating political agendas to supply colonial bishops with sufficient legality and infrastructure. However, in the early 1840s the Church of England underwent a resurgence in the British Empire as a consequence of developing a new response to its metropolitan political situation, which initiated a revival in its colonial engagement.

Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd

2004 ◽  
Vol 7 (34) ◽  
pp. 334-338
Author(s):  
Christopher Hill
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Main Stream ◽  
Anglican Church ◽  
Christian Community ◽  
Church Of Scotland ◽  
Litmus Test ◽  
A Charge ◽  
The Church

Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.

Catholicism and the Church of England in a Northern Library: Henry Halsted and the Burnley Grammar School Library

1999 ◽  
Vol 12 ◽  
pp. 533-547 ◽  
Author(s):  
Stuart Mews ◽  
Michael Mullett
Keyword(s):  
Church Of England ◽  
School Library ◽  
Public Library ◽  
School Libraries ◽  
Grammar School ◽  
The North ◽  
Religious Controversy ◽  
Personal Library ◽  
The Church ◽  
Made In

THE contents of what was described in 1885 as ‘the most extensive and the most interesting of the old Grammar School Libraries of Lancashire’, the Burnley Grammar School Library, shed interesting light on the state of religious controversy in the north between the late sixteenth and the late seventeenth and early eighteenth centuries. The library, which, through the generosity of Burnley Grammar School and with the kind co-operation of the Lancashire County Library, is now on permanent loan at Lancaster University, forms, as presently constituted, a collection of 875 volumes, published mainly in the seventeenth century. It owes its foundation to, and, as we shall see, reflects the religious interests, aims, and viewpoint of, the Revd Henry Halsted (1641-1728), rector of Stansfield, in Suffolk, who left the whole of his personal library to the Burnley Grammar School in 1728. Shortly after Halsted’s death, the collection was augmented by a small addition of books presented by another clergyman, the Revd Edmund Towneley of Rowley, rector of Slaidburn, Lancashire. It is, therefore, essentially a clerical and religious library and provides an interesting example of what sort of material typical, affluent English incumbents of the Augustan and early Hanoverian period considered worthy of places on their study shelves. For purposes of comparison within the region, a collection by two laymen made in another northern town and, like the Halsted-Towneley collection, charitably gifted, the Petyt Library, built up to over two thousand volumes by two brothers in the first decade of the eighteenth century, and now housed within Skipton Public Library, with its heavy emphasis on divinity, can be profitably examined. In the essay that follows we shall consider the Burnley Collection as essentially that of its principal donor, Henry Halsted, and as enshrining his aims.

Dementia: good living in our churches

2015 ◽  
Vol 19 (3) ◽  
pp. 134-139 ◽  
Author(s):  
Emma-Dawn Farr ◽  
Jennifer Bute
Keyword(s):  
Literature Review ◽  
Design Methodology ◽  
Church Of England ◽  
Content Type ◽  
People With Dementia ◽  
Good Living ◽  
Age Range ◽  
The Church

Purpose – The purpose of this paper, “Dementia – good living in our churches” co-authored with Dr Bute who is a retired GP living with dementia, is to encourage the Church of England to do more for people with dementia living within their parishes. Design/methodology/approach – This document was put together using a case study and a literature review. Findings – As the age range of the country increases there are an increased number of people attending churches who have diagnosed (or undiagnosed) dementia. This document has found that there are a number of areas that the Church of England needs to work on to help people become enveloped within the churches that many of them knew and have grown up with. Originality/value – New case study and up to date research.

Music, Convert, and Subject in the North Sumatran Mission Field

2016 ◽  
Author(s):  
Julia Byl
Keyword(s):  
19Th Century ◽  
Complete Conversion ◽  
Colonial Power ◽  
The North ◽  
Colonial Policies ◽  
Toba Batak ◽  
Christian Practices ◽  
Mission Field ◽  
The Church

This case study on the Toba Batak of Northern Sumatra focuses on a model 19th-century German missionary, whose success in the almost complete conversion of the Toba was predicated on a politics of selective tolerance, in which certain local codes and practices were encouraged, while others were identified for replacement with Christian practices and emblems. Through a discussion of the musical tensions involved in this process of selective exchange, Byl explores the ways in which the first missionaries negotiated identities that encompassed both their benevolent Christian convictions and their roles as effective agents of colonial power. For their part, Toba responses to the politics of missionization have also been complex and shot through with contradictions: as an institution, the church stood as a structure bolstering their defiant confrontation of Muslim Indonesia, while internally its implementation is remembered in terms of colonial policies and alliances.

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