Now showing items 21-40 of 109

    • How could the British Methodist Church preach more effectively on domestic abuse as part of its prophetic witness?

      Graham, Elaine; Morris, Wayne; Conradie, Lynita (University of Chester, 2019-08)
      In 2005 the British Methodist Conference adopted a comprehensive report dealing with domestic abuse, acknowledging it as a worldwide phenomenon. The Report contains general information on domestic abuse, as well as a theological reflection and recommendations as to how the Church might respond to this pandemic. A recurring phrase in the Report is that the Church’s “prophetic voice” must be heard, that the Church must speak out against domestic abuse. However, the meaning and scope of such “prophetic voice” is not explained nor adequately clarified. This Report forms the policy framework within which this thesis is situated, with specific reference to the Church’s ‘prophetic voice’, or ‘prophetic witness’. Even though the church has been by and large silent on domestic abuse, there are ways in which this silence can be broken; and the Church needs to respond to the challenge in a practical way. This thesis argues that one of the ways in which this ‘prophetic voice’ might be heard is by preaching to congregations on domestic abuse in the context of worship. One such source of prophetic preaching is biblical prophecy, derived from both the Hebrew prophets and Jesus of Nazareth. These prophets created what Walter Brueggemann terms the ‘prophetic imagination’, which serves as counter-voice to the dominant voices of power, exploitation and injustice. This thesis contends that contemporary preachers should exercise a prophetic witness by speaking out against domestic abuse, although, as the data collected from the preachers interviewed demonstrate, there is a hesitation and, to some extent, a reluctance to preach on domestic abuse. One way in which preaching can harness the prophetic imagination is by viewing preaching as a theological practice characterised by “lament, truth-telling and resistance”, terminology adapted from Christine Smith’s triad of “weeping, confession and resistance” (1992). The role of preaching as lament is to weep in solidarity with those who suffer, but also to listen to the unheard voices of those who are the victims of domestic abuse. Truth-telling exposes the reality of 8 domestic abuse and names it as a sin, as well as telling the truth about patriarchy, which is one of the root causes of domestic abuse. Preaching as resistance entails the rejection of patriarchy and violence. A transformation comes about when scripture is read, using a feminist hermeneutic, which exposes the patriarchal nature of the Bible and how this has been used to justify the subordination of women. Ultimately, the aim of preaching is both to persuade and transform listeners, through the exercise of a practical theological prophetic imagination that envisions a world in which there is no violence.
    • Faithful science: Teaching intelligent design to Evangelical students

      Fulford, Ben; McKitterick, Alistair J. (University of Chester, 2021-01-03)
      This research project addressed the question ‘to what extent, if at all, does teaching intelligent design to evangelical students contribute to their confidence and ability to share their faith?’ The context of the professional doctorate is my role as an evangelical theology lecturer at Moorlands College. The problem that motivated the research was feedback from students relating their Christian faith to questions and objections presented to them in their ministry context about science generally and Darwinism in particular. I locate the intelligent design argument within the broader debate over the relationship between science and religion. Intelligent design is an expression of concordism, the most integrative of Tenneson et al’s paradigms (conflict, compartmentalism, complementarianism, and concordism). The approach adopted for this professional doctorate was Norton’s pedagogical action research and Osmer’s model of practical theology. During the first cycle of action research, I piloted the Discovering Intelligent Design course covering a range of scientific topics supporting the design argument for full-time students on campus. The second action research cycle involved teaching the course again as a more formal Saturday School event for part-time evangelical students off campus. Eight participants took part in semi-structured interviews, and a further seven formed a focus group. I undertook thematic analysis of the interview transcripts and triangulated the results with the focus group transcript. The narrative analysis of participant responses described the pressure felt from the hegemony of a materialist worldview that presented Darwinism as ‘fact’, especially within a school environment. Participants felt the DID course enabled them to challenge the dominance of that worldview with scientific evidence supporting a theistic worldview. They believed there was a need to think about the relationship between science and faith within the church to equip young people to retain their Christian faith. I initiated a cycle of Osmer’s model of practical theology to reflect christologically on the thematic analysis and generate theologically-laden praxis. These themes were critically correlated within Osmer’s sagely wisdom phase to understand more deeply what was going on. Critical insights were gained through transdisciplinary reflection including discourse analysis, sociology and philosophy of scientific worldviews, critical consciousness and political hegemony, forces of marginalization, and anti-teleological child-psychology. The democratic, liberative nature of teaching intelligent design was framed as ‘common science’. An important theological disclosure was identified in Osmer’s prophetic discernment phase: teaching intelligent design was discerned as teaching a contemporary parable and an extension of Jesus’ proclamation of the kingdom of God. Like the parable of the sower, intelligent design provokes different reactions; it empowers the marginalized and challenges institutional power that denies God’s presence and power. The revised praxis of Osmer’s servant leadership phase included locating teaching intelligent design within a broader biblical ministry, identifying the conflict between materialistic and theistic worldviews rather than between science and faith, communicating this transformed perspective at conferences to encourage churches to engage more with science, and developing intelligent design as part of an apologetics module. Support was offered for the CoRE policy to restructure RE classes as ‘Religion and Worldviews’, and a development of the DID course to teach others to lead it was proposed as an expression of proclaiming the kingdom of God and sowing seed on good soil.
    • The Dilemma of Chaplaincy to Chieftaincy in Ghana for Pentecostal Denominations

      Dyer, Anne E.; Sainsbury, Susan; Goodwin, Leigh; Routledge, Robin; Yidana, Gabriel N. (University of Chester, 2020-10)
      The lack of Pentecostal denominational ministry with chieftaincy in Ghana is a missional challenge, and it is an area that is under-researched. In order to address the dilemma of Christian chaplaincy to chieftaincy, a thorough investigation into the relationship between Christianity and chieftaincy is necessary for the formulation and implementation of missional policies. This dissertation uses a historical account with a qualitative research approach in the present, to examine whether chaplains can be appointed to the Institution of Chieftaincy (IoC) and how that might work. Starting from a position of opposition to involvement with the IoC in the early 20th Century there was no way Pentecostals would participate in then pagan perceived rituals. So, it is revolutionary to suggest that Pentecostals can become chiefs and yet now many are, so that there are Christian chiefs’ associations. Therefore, my proposal is a practical one: to offer chaplaincy like ministry to chiefs, Christian or not, from a Pentecostal position so as to have a missional support from churches to chiefs’ councils and thus to the community. I interviewed 50 participants from Christian and traditional leaders to determine their experience and view of Christian ministry to the IoC. The data were analysed using thematic analysis that revealed three global themes: Perceptions of the IoC; Role of chaplaincy in transforming the IoC; Calls for chaplaincy involvement in chieftaincy; along with thirteen organizing themes and twenty-one basic themes. According to the data, chaplaincy could facilitate bridging the gap between both institutions through the provision of spiritual care and expressed the need for active Christian participation with chieftaincy. In order to facilitate chaplaincy as a missional practice to the IoC, the following recommendations are made, that: there is a need for developing a) biblical alternatives relating to chieftaincy cultural practices as seen from the data; b) a theology of chieftaincy; c) a theology of both the anointing for leadership for chiefs and kings and d) the role of chaplains as prophets and priests to chiefs.
    • Reading Across the Human-Animal Boundary: The Animalising Affliction of Nebuchadnezzar in Daniel 4

      Collins, Matthew A.; Atkins, Peter J. (University of Chester, 2020-10)
      A major aspect of the narrative in Daniel 4 is the imagery employed to describe the affliction received by Nebuchadnezzar when he is driven from his throne. It is plain that as part of his affliction he will live as an animal, however the degree to which he actually becomes an animal is less clear. This unusual depiction of the king’s affliction has intrigued numerous subsequent readers and has provoked two predominant lines of interpretation: either that Nebuchadnezzar undergoes a physical metamorphosis of some kind into an animal form; or diverse other ways of reading the text that specifically preclude or deny an animal transformation of the king. This thesis addresses such bifurcation of interpretative opinion about Nebuchadnezzar’s affliction, examining why such interpretation is so divided and demonstrating ultimately how neither of these traditional interpretations best reflect the narrative events in Daniel 4. Firstly, I survey the range of previous interpretations of Nebuchadnezzar’s affliction and how they can broadly be grouped into these two general trends. I examine in detail the various texts and forms of the narrative to show how metamorphic interpretations of Daniel 4 are largely reliant upon later developments within the textual tradition and are not present in the earliest edition of Nebuchadnezzar’s animalising affliction. However, while the various editions of Daniel 4 seem to contain no explicit evidence that a metamorphosis was ever intended, I also show that it is equally inadequate to state that the king does not undergo an animal transformation at all. Turning to the wider ancient Near Eastern context of the Danielic narrative, I examine a range of Mesopotamian texts which appear to conceive of the human-animal boundary as being indicated primarily in relation to possession or lack of the divine characteristic of wisdom. Demonstrating how various Hebrew Bible and Second Temple Jewish texts appear to reflect the same conceptual idea, I argue that the narrative in Daniel 4, through the king’s loss of reason, in fact represents a far more significant categorical change from human to animal than has hitherto been recognised. This thesis therefore demonstrates that both traditional readings of Nebuchadnezzar’s animalising affliction are inadequate. Read instead in the context of this the narrative of Daniel 4 describes a more subtle yet much more profound crossing of the human-animal boundary.
    • Cosmopolitan Practical Theology and the Impact of the Norming of Whiteness on Chapel Cosmopolitanism

      Knowles, Steve; Graham, Elaine; Marsh, Jill (University of Chester, 2020-09-10)
      In the context of increasing cosmopolitanism across the UK many church congregations are becoming increasingly ethnically diverse, creating what I am calling ‘chapel cosmopolitanism’. This lived experience of congregations calls for a Cosmopolitan Practical Theology. I use Nowicka and Rovisco’s definition (2009:2) of cosmopolitanism as “A practice which is apparent in things that people do and say to positively engage with the ‘otherness of the other’”. From my professional experience I outline the factors that make a Cosmopolitan Practical Theology and argue for a positive engagement with the ‘otherness of the other’ in order to live out the Gospel imperative to ‘Love your neighbour as yourself’. In an ethnographic study of the chapel cosmopolitanism of one particular church, I observed the complex layers of interpersonal dynamics within one congregation. In particular I engaged with the work of Marti (2010) on ‘havens’, and also the work of Jagessar (2015) on ‘intercultural habit’, observing the inter-play between the needs for both of these practices. Using a multi-method approach I began to notice the reluctance of older White participants who chose not to be interviewed. While recognizing the need for both ‘havens’ and ‘intercultural habit’ my fieldwork data showed me that, while all my participants had these two needs, yet the need for havens of their own was not recognized by many of my White participants. This White privileging of their own experience as the ‘norm’ prevented the ‘mutual inconveniencing’ that Jagessar considers to be an essential component of intercultural habit. After consideration of the impact of the invisibility of White privilege within this particular congregation, I conclude that the norming of Whiteness becomes an obstruction to the development of a Cosmopolitan Practical Theology. In my conclusion I spell out some of the implications of my research for church life, Practical Theology and my own practice.
    • Mission in Suburbia: Theological Resources to Empower Missional Practice Within Small, Suburban Congregations

      Wilson, Keith G. (University of Chester, 2020-09-10)
      The practice of mission within small, suburban congregations has been widely overlooked by academic and Church institutions. Marginalised by their cultural context and struggling to maintain an already weak position, such churches could be dismissed as having little to offer contemporary missiology. This research believes that small, suburban congregations have an important missional role that, once resourced, is of value to the wider Church. The aim of this research is to reflect upon theological resources which could empower missional practice within small, suburban congregations. This reflection adopted a cyclical process of theological reflection. This reflective cycle or ‘Doing Theology Spiral’ used experience, reflection, exploration and action to create an ongoing pattern for missional reflection. This research began with an analysis of the missional experiences of selected small, suburban congregations. The gathered data highlighted aspects of the missional experiences of these congregations such as varied understandings of mission and tensions regarding the context for missional practice. In addition, the perceived strengths of such congregations were not commonly regarded as missional assets. This data was compared to published research. In the literature review, the practice of mission has received sustained attention over a long period. However, the mission of small, suburban congregations in Britain was largely absent from contemporary missiological debates. A range of theological resources were considered. The resources were regarded as important to the missional practice of congregations but, frequently overlooked or undervalued. These included context, activism, social action, and a sense of belonging. The sense of missional crisis suggested a need for other theological resources, notably missio Dei and a focus on the mission of God. This research discovered that a radical re-interpretation of missional practice within small, suburban congregations is required to challenge widespread stagnation and decline. In this research, it emerged that congregations required greater clarity and confidence regarding the theological resources available to them which could empower their missional practice.
    • Pureland Buddhism and the Post-Secular: Dharmavidya’s Summary of Faith and Practice.

      Dossett, Wendy; Ollier, Richard J. (University of Chester, 2020-09-10)
      This thesis demonstrates that Summary of Faith and Practice by Dharmavidya David Brazier is used by its writer and readers to establish a ‘post-secular’ identity for the Pureland Buddhism of the Amida Order, in contrast to the self-proclaimed ‘secular’ identity of some other forms of Buddhism. This contemporary, British-centred and predominantly convert Pureland Buddhism has been largely overlooked in the analytical scholarship of British Buddhism. The thesis contributes to knowledge by focussing on a text which plays a significant part in the life of the Order. It relates the text to the broader context of an ongoing debate between ‘secular’ and ‘religious’ Buddhism as Buddhism continues to spread beyond Asia. Using my location as an ‘insider’ within the Amida Order, I adopt a research methodology borrowed from the discourse analysis of Michael Hoey, and from documentary theology. I employ this methodology to demonstrate how the text is constituted by its authorising tradition, its writer, its ideal readers, and its actual readers as a form of post-secular Buddhism. By emphasising Pureland’s ‘religious’ characteristics and how these are, in part, established with reference to Christianity, the thesis challenges any assumption that contemporary British convert Buddhism is exclusively ‘secular’.
    • The Pneumatology of the Letter to the Hebrews: Confused, Careless, Cavalier or Carefully Crafted?

      Warrington, Keith; Hodson, Alan (University of Chester, 2019-05)
      It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit, he does so using language and concepts that are unique in the NT. The Spirit both speaks (λέγω) words of Scripture (3:7) and testifies (μαρτυρέω) from Scripture (10:15) using words elsewhere described as God’s words to the congregation. Elsewhere in the NT, when the Spirit ‘speaks’ he does so through human agents (see §§4.3-4.4). However, in Hebrews he speaks directly to the hearers without the need for an intermediary (see §4.5). Furthermore, the Spirit interprets (δηλόω) Scripture (9:8) and this is the only place in the NT where the Spirit is said to function as hermeneut (see §§4.5.3, 8.3.1). The phrase ‘Spirit of grace’ (10:29) is also a NT hapax and ‘Eternal Spirit’ (9:14) is a Biblical hapax. In addition, the concept of believers becoming μέτοχοι of the Spirit (6:4) and the description of God validating the gospel message by ‘distributing’ (μερισμός) the Holy Spirit to followers of Christ (2:4) are also unique to Hebrews. After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).
    • The Role of Free Translation in Rendering the Collocational Phrases of the Quranic Text into English

      Ali, Abdalati (University of ChesterUniversity of Chester, 2019-07)
      The following thesis presents an investigation into the problems of rendering the Arabic collocational phrases in the Quran into English. The research reveals that literal translation may sometimes deform the meaning of the collocations found in the source text, while free translation is able to convey a better sense of their implicit meaning. The thesis studies three translations of the Quran – those of Muhammad Pickthall (1930), Abdullah Ali (1934) and Al-Hilali and Khan (1974) – and undertakes an in-depth comparison of their translations of a selection of collocations. It explores the advantages and disadvantages of the methods adopted by the translators with the aid of the Quranic exegeses of Al-Tabari (839-923 CE), Al-Razi (544-604 CE), Al-Qurtubi (1214-1273 CE), and Ibn Kathir (1300-1373), and relevant works by prominent Muslim theologians such as AlDamaghany (1007-1085: 1983) and Ibn Al-Jawzy (510-597: 1987), as well as a number of established Arabic-English dictionaries, such as the Arabic-English Dictionary of Quranic Usage (DAEQU) (Abdel-Haleem and Badwi,2008), the Dictionary of the Contemporary Arabic Language (DCAL) (Omar,2008) ,and the Lisān Al-Arab (DLA) ( Ibn Manzur,1955). This research is the first of its kind to examine collocations in the Quran from the perspective of translation theory. It adopts the methodology of Peter Newmark’s (1988) semantic and communicative translation theory and James Dickins’ exegetic translation model (2002). The application of these theoretical approaches is intended to act as a guide for future translators of the Quran, particularly when faced with the problem of providing English translations of collocations that successfully convey the implicit meaning of the Arabic text. In addition, it recommends the use of some translation techniques suggested by Newmark (1995) and Vinay and Darbelnet (1958: 1995), such as paraphrases, footnotes, transpositions, cultural borrowing, additions, compensation and descriptive equivalents, which give the target readers a broader contextual knowledge and provide them with the tools they need to grasp the deeper meanings of these collocations.
    • The quest for collaborative ministry: an investigation into an elusive practice in the Church in Wales

      Adams, Stephen P. (University of ChesterUniversity of Chester, 2019-07)
      Over at least fifty years, the Church in Wales (in common with the Church of England) has repeatedly called for the establishment of collaborative ministry (between clergy and between clergy and laity) both as a theological necessity and to respond to changing patterns of parochial organisation. The need to make these repeated exhortations implies that implementation has been at best patchy. My own experience, together with an Appreciative Inquiry approach to interviews with nine experienced clergy indicates that the culture of the institution is problematic concerning collaborative practices – particularly about the exercise of power. Using Pierre Bourdieu’s reflexive sociology, I locate my participants’ narratives within the framework of their habitus, the field of the Church in Wales, and the symbolic capital of individuals and groups. I argue that the Church in Wales defaults to unhelpful hierarchical or managerial notions of ministry and mission that too often set clergy and laity at odds with one another. I examine practices of teamwork that create inclusion, psychological safety, and that are grounded in social models of the Trinity. Such appropriation, in my assessment, establishes the groundwork for effective collaborative practice and underpins the human flourishing that is at the heart of the gospel.
    • Ecumenical Mission Communities in the County of Cumbria: An Interrogation of the Impact of Implementation on Chaplaincy Models

      Glynn, Jones (University of ChesterUniversity of Chester, 2020-01)
      In 2014 Anglican, Methodist, Salvation Army and United Reformed churches in Cumbria came together under a formal covenant to form ‘Mission Communities’. The stated intention for these new groupings was to resolve to seek out every opportunity for joint initiatives: to work together to equip both lay and ordained ministry – and to share buildings and resources wherever possible. Mission Communities were to share a common evangelistic emphasis under the banner of ‘God for All’. This thesis identifies that the ecumenical and evangelistic nature of the new, imposed structure has been the cause of a disconnect between chaplains and Mission Communities. The research question addressed throughout is, ‘What is the impact of Mission Communities on chaplaincy models in Cumbria?’ After tracing the historical development of Mission Communities, due to the needs of the research I identified all the chaplains in the county and offered every one of them the opportunity to participate by expressing their perception of how the introduction of Mission Communities has impacted upon their work and ministry. A thematic analysis of responses extrapolates that five significant issues arise: ecumenism, same-sex relations, sacraments, the role of women in Christian leadership and episcopacy. The weight of the collective view on each of these issues is balanced against an alternative view and then synthesised into a summary of the theological and practical impact as a whole. Whilst the purpose of this research was to identify early impact with a view to informing the wider church of the implications of reorganising in this way, the results are mixed and reflect the issues that were uppermost in church conversation at the time the research was conducted. It may provide the foundation for a longitudinal study at the conclusion (in 2020) of the Cumbrian outreach initiative ‘God for All’, when ecumenical Mission Communities in Cumbria will have been established for four years and a second phase of impact can be assessed. Three outcomes were envisaged: 1) To provide denominational leaders with a basis on which to assess the impact that their decisions have made on ordained and lay ministers across Cumbia. 2) To encourage chaplains to assess how they engage and function with Mission Communities after identifying themselves and/or their colleagues in this study. 3) To be of practical use to those of the wider church who may be in the process of exploring similar changes. To this end, the thesis concludes with a clear set of recommendations to enable chaplains and Mission Communities to reconnect.
    • The nature of youth ministry in Northern Ireland through the eyes of local practitioners

      Morris, Wayne; Warnock, Helen Jane (University of Chester, 2020-04-15)
      The purpose of this research was to uncover the nature of youth ministry in Northern Ireland. This inquiry was prompted by noting the confusion that exists with regard to the expressed frameworks and priorities of youth ministry across the academy and practice, alongside the lack of research into youth ministry within the Northern Irish context. These factors created the need to take time to excavate youth ministry practice in Northern Ireland through the perspective of the practitioner. Thus, this thesis aims to clarify what youth ministry is and how it is understood and expressed in the Northern Irish context today. Guided by the motifs of uncovering and honouring, I engaged in a qualitative research process of semi-structured interviewing and an iterative process of data analysis using a hermeneutical phenomenology approach. Twelve youth ministry professionals from across the evangelical Protestant sector created the backbone of this research. Findings revealed the significant influence of the practitioners themselves, alongside the distinctive nature of the Northern Irish context. First, I uncovered two dominant values held by practitioners: a personal and deeply held sense of vocation and a high regard for the Bible. Second, I discovered two significant markers with regard to context: church culture as a significantly embedded social institution in Northern Ireland and emerging social identities, as influenced by the backdrop of recent civil conflict. However, it is the interplay of values, context and ministry that further displays the cohesive nature of youth ministry in Northern Ireland. The values operate as core motivating characteristics, creating a paradigm for practice committed to young people. This subsequently reveals a redemptive quality reflected not just in a ministry message but also through a ministry way, seen in the dynamic nature of youth ministry practitioners as agents of change.
    • Professional Practice and Pastoral Care: A Critical Analysis of the Manchester United Schoolboy Scholarship 2007 – 2012

      Whelan, Anthony M. (University of Chester, 2014-12)
      The Manchester United Schoolboy Scholarship is a comprehensive football and education programme allied with residential provision. Education takes place at a local High School, and the boys are accommodated with families who are carefully selected by the Club. Thus, talented young players between the age of 12 and 16 receive fulltime coaching and education in preparation for a career in professional football. The research will critically evaluate and assess a football programme for gifted young footballers with a view to constructing an holistic model of player welfare which seeks to address their sporting (football), educational, physical, psychological emotional and spiritual needs. This research will also explore the relevant theological, social and child rights issues relating to this sphere of professional practice. Oral data was assembled by conducting a series of semi-structured interviews with key personnel involved in the scholarship: players, coaches, teachers, parents and house-parents. The transcripts were then evaluated using the qualitative technique of thematic analysis from which five major themes emerged: leaving home, holistic development, life skills, mentoring and pastoral care. Thus the primary issues the thesis is concerned to explore unfold. This includes the sensitive nature of ‘inside’ research at a professional football club. The research discloses evidence of ‘best practice’ and the subtle management of the players’ physical, educational, emotional and spiritual needs. In short, the boys’ progress at football was not to the detriment of their holistic development as human beings. However, the data also shows that the collaboration between the coaching and school staff could be further developed and improved for the mutual benefit of both parties. Another important outcome of the research has been my personal and professional development as a reflective practitioner. The multi-disciplinary approach to this investigation has undoubtedly enhanced my knowledge and understanding of how concepts and themes from practical theology and other academic literature have informed my professional practice. The thesis also explores how a ‘child centred’ practical theology within youth sport contributes to the field of pastoral theology as a whole.
    • "I should like to learn to have faith," (Bonhoeffer) moving towards a theology of learning

      Robinson, Linda A. (University of Chester, 2014-09)
      This thesis arises from the researcher's experience as a facilitator of adult learning and Professional Doctorate student in practical theology. Its purpose is to contribute to a theology of adult learning.
    • “The Great Story on Which the Plot Turns”: Cruciformity in C.S. Lewis’ Narrative Spiritual Theology

      Dickieson, Brenton (University of ChesterUniversity of Chester, 2019-05)
      This thesis presses in on C.S. Lewis’ extremely diverse corpus to explore his integrative narrative spirituality of the cross. Chapter one argues that Lewis’ concept of spiritual self-death and resurrection is lacking critical treatment despite the spirituality of the cross that I argue is deeply woven into the fabric of Lewis’ poetry, fiction, nonfiction, and letters. This cross-shaped spirituality, what Michael Gorman calls “cruciformity,” is central to Lewis’ understanding of Christian life. Though neglected because of readings of Lewis that reduce him to the role of an apologist, chapter one surveys occasional notes about this death-and-resurrection motif in Lewis scholarship and provides definitions for methodological approaches to the study. Following definitions of spiritual theology by Eugene Peterson, chapter two turns from systematic theological explorations of Lewis to consider him as a spiritual theologian, a move that is organic to his theological enterprise, his epistemology, and his fiction. Chapter three explores Gorman’s biblical-theological approach to Pauline cruciformity, arguing that there is a six-point Logic of Cruciformity in Lewis’ so-called apologetics writings that moves past and refocuses Thomas à Kempis’ Imitation of Christ. As Lewis’ spirituality is embedded in narrative form within poetry, fiction, and nonfiction, chapter four explores “The Shape of Cruciformity” in Lewis’ œuvre, using Northrop Frye’s narratology and J.R.R. Tolkien’s theory of eucatastrophe to argue that there is a comedic, U-shaped pattern of cruciform imagery in Lewis’ fiction, poetry, and nonfiction. Chapter five interrogates Lewis’ integrative, normative narrative cruciformity with feminist theological critique, provoked by Anna Fisk’s concerns about cross-shaped spiritualities in women’s experiences. A response to this problematisation reveals an inversive quality inherent to Lewis’ thought that is itself U-shaped, comedic, and eucatastrophic. Chapter six explores this inversive U-shaped thinking central to Lewis’ theological project, arguing that the shape of cruciformity in Lewis is the shape of his spiritual theology. I conclude the thesis with “sacred paradoxes” in Lewis’ thought that invite further work and deepen our understanding of Lewis’ concept of spiritual life, thus inviting a prophetic self-critique for Christian believers.
    • Ministry Patterns of Clergy Married to Clergy within an Ecosystem of Power in the Church of England

      Collingridge, Susan, R. (University of ChesterUniversity of Chester, 2019-07)
      There have been clergy married to clergy (CMC) in the Church of England for over thirty years yet their ministries are little understood and there is limited consistency of practice regarding CMC in the church. This work aims to address both problems. The thesis argues that CMC patterns of ministry are formed during their careers within an ecosystem of power: a complex network of elements and forces acting on and in reaction to each other. The CMC ecosystem of power is akin to ecosystems in nature. It includes dyadic dynamics and extends to family and local ministry contexts, diocese and wider church. CMC are subject to various types of power and can also exert influence. For this study 15 CMC individuals were interviewed from a range of dioceses, ministry contexts and life-stages. Each interview was structured by constructing a timeline of ministry/job changes and key personal and family events. The emerging picture of CMC patterns of ministry from qualitative interview data was enriched by quantitative data from participants’ timelines to illuminate factors influencing their ministry patterns. My research indicates that CMC experience the effect of the church’s authority in negative or positive ways, most emphatically during the early period of selection, initial training and curacy. CMC are doubly vulnerable to external constraints from the institution because both spouses are dependent on the church for work, home and income. Further constraints come from liabilities, responsibilities and expectations within family and wider social networks. CMC moderate their vulnerability through adhering to ‘independent’, ‘tangential’ or ‘integrated’ models of ministry. In the light of such choices they make decisions about applying for jobs, leaving posts and engaging in part-time or full-time, paid or unpaid, parish or non-parochial ministry. Within CMC ecosystems of power, support and competition influence how CMC ministries develop, notably within the CMC dyad (couple), the most distinctive feature of CMC ministry life. CMC spouses offer reciprocal support through understanding, practical and professional help, echoing the mutuality in natural ecosystems. CMC also decide whether one partner’s ministry has priority and which one takes precedence at different times. I argue that competition between CMC partners has the potential to create a positive outcome of growth and development for CMC by creating awareness of asymmetry and encouraging development of their personal and professional relationship. I make suggestions for future research and indicate limitations to this study. I propose recommendations for improved practice with CMC in the Church of England such as greater openness about diocesan policies and more consistent training for senior clergy.
    • Diverse Excellencies: Jonathan Edwards on the Attributes of God

      Rigney, Joseph, J. (University of Chester, 2019-03-03)
      This thesis explores Jonathan Edwards’s view of God’s attributes in light of his Trinitarian theology. In particular, I argue that, contrary to the claims of some Edwards scholars, Edwards clearly affirms the doctrine of divine simplicity throughout his writings as it was held among the Reformed scholastics. Through an exposition of his Discourse on the Trinity in light of its historical and polemical context, I demonstrate both Edwards’s orthodoxy and his distinct innovations in expressing the orthodox view of the Trinity. Notably, I show that Edwards distinguishes the persons of the Godhead by means of a strong psychological account of the Trinity positing that the only real distinctions in God are those of being, understanding, and will, which correspond to the three persons of the Godhead. Additionally, Edwards maintains the unity of the Godhead by appeal to divine simplicity, whereby “everything (real) in God is God.” Finally, Edwards upholds the personhood of each person through the biblical doctrine of perichoresis. This exposition enables me to respond to a variety of criticism of Edwards’s trinitarianism. The second part of my thesis unfolds Edwards’s attribute classification system as it proceeds from his trinitarianism and his account of the God-world relation. Edwards distributes attributes in two primary ways. First, he distributes attributes into real attributes, which simply are the persons of the Godhead, and modal or relative attributes, which are real attributes in relation to creation. Second, he distributes attributes into natural attributes and moral attributes, based on whether they are reducible to God’s being and understanding on the one hand, or reducible to God’s will on the other. Within relative attributes, I demonstrate further distinctions such as capacity attributes, which are sufficiencies in God to certain effects and which are relatively dormant until God wills to create, and negative attributes, which Edwards surprisingly includes within relative attributes on the basis of the fact that they deny some creaturely quality to God and thereby depend upon creation’s existence for their intelligibility. I conclude by bringing Edwards’s taxonomy of attributes to bear on the question of divine freedom and creation’s necessity, showing that while Edwards does differ in some ways from his Reformed forebears, he does not hold, as some scholars claim, that God is essentially creative and that creation is necessary. Rather, Edwards employs the category of “fitness” to describe God’s acts of communicating his glory and the employment of creation as a means to that end.
    • When the personal Call to Ordained Ministry is not recognised by the Church: Implications for Selection and Pastoral Care

      Routledge, Robin; Dyer, Anne; Gubi, Peter M. (University of ChesterUniversity of Chester, 2019-05-01)
      The effect of not being recommended for ordained ministry when a person is convinced of their personal Calling can be devastating, and it is a phenomenon that is under-researched. The research question is: ‘How does having one’s sense of vocation for ordained ministry rejected by the Church impact at a psychological and theological level?’ The aims of the research are: To explore how having one’s sense of vocation for ordained ministry rejected by the Church impacts on individuals at a psychological and theological level; and to better understand the implications for selection and pastoral care. The core purpose of this research is to enable better pastoral care during and after the discernment and selection processes. Structured by Swinton’s and Mowat’s (2006) Practical Theological Reflection model and contextualised within the Church of England, eight Diocesan Directors of Ordinands (DDOs) [Stage 1] and nine non-recommended applicants (NRAs) [Stage 2] were interviewed to determine their experience of selection and how they theologically and psychologically made sense of non-selection. The data were analysed using Interpretative Phenomenological Analysis. In Stage 1, four superordinate themes emerged: Vocation; Selection processes; Theological perspective; Pastoral care; along with thirty-seven subordinate themes. In Stage 2, four superordinate themes emerged: Pursuing ordination; BAP experience; Pastoral care; Making sense; along with twenty-three subordinate themes. The thick data reveal the lived experiences and ‘sense-making’ of the participants from psychological and theological perspectives. In reformulating revised practice, a number of recommendations are made, that: a) the way that vocations are ‘marketed’ and encouraged needs refocussing; b) the vulnerability surrounding the process of responding to Calling to ordained ministry is akin to a ‘coming out process’; c) appropriate training is provided for incumbents and congregations to raise their awareness of the issues surrounding non-recommendation; d) incumbents be in Pastoral Supervision; e) training be given to Vocations Advisors, DDOs and Bishops which highlights the ways that spiritual abuse and inappropriate behaviour can occur in the discernment process; f) dioceses work more coherently to establish ‘best practice’ in the discernment process; g) safeguarding systems be put in place centrally to which candidates can complain/appeal when perceived spiritual abuse or inappropriate behaviour occurs; h) there is greater transparency in the sharing of reports and references with applicants; i) Canon C4 be reassessed; j) counselling be offered to candidates throughout the process of discernment, and after, as needed; k) the value of the BAP process be re-evaluated; l) opportunity for debriefing immediately after the BAP be offered; m) the wording of reports consider the impact of the words on the recipient; n) the discernment process pays attention to other forms of vocation than ordained ministry; o) issues of sexual discrimination are mitigated against and prohibited.
    • The Gift of Leaven: A new feminist theological praxis for urban church

      Dawson, Claire L. (University of Chester, 2019-09)
      This thesis documents my research quest into the post-regeneration community of Bootle, North Liverpool. A Housing Market Renewal Initiative had decimated the area. As a Church of England minister, I was struggling to find signs of life and had no theological paradigm in which to situate my ministerial practice. My argument is that the current arborescent theology and practices of the Church of England have excluded the phronēsis of white working-class women and have failed to deliver a life-sustaining praxis for urban church. I argue for a reprioritisation of the poor and the inclusion of marginalised voices; allowing these voices to shape and define the academy as opposed to letting the academy shape which voices are to be heard. I came to this research holding a feminist and liberative theological standpoint: prioritising and privileging the voices of women and those on the margins. My research design adopts a feminist and narrative methodological framework in its quest to uncover the hidden phronēsis of the Bootle women. The transcripts of their lives are analysed using a thematic network analysis which generates three global themes: hope; placed and particular; and the death space. This thematic network is the main finding of my research quest and is the Gift of Leaven: the distilled phronēsis of the Bootle women. This research project is multidisciplinary. The Gift of Leaven is brought into conversation with voices from social science; public urban theology; feminist theology; and urban geography. Through a spiralling process of theological reflection the strands of a new feminist theological praxis for urban church are defined. What I produce in this thesis is a new feminist praxis for urban church from the underside of life and from voices that are notably absent from academia and ecclesiology. This new praxis is not a carefully-crafted mission action plan of how the Church should engage in urban life. What is offered instead is a new way of seeing and feeling the urban. This is situated within the lo cotidiano and objects of the ordinary and is revealed through fragments; it is new women’s knowledge coming to birth in women’s story and women’s song. It does not readily offer quick social or theological fixes to life’s fissures. It provides a way of flourishing and life from a different paradigm, and that paradigm is the phronēsis of the Bootle women. It is the women themselves who become the heralds of good tidings and the God bearers. They bring the Gift of Leaven for the whole community so that bread may be baked and the wounded body fed. The task is now to make space so their voices can be heard.
    • Sermon listening among the Croatian Baptists: A New Approach Based on Congregational Studies and Rhetoric

      Seba, Enoh (University of Chester, 2019-04)
      The recent homiletical literature reveals the 'turn to the listener' as a widespread trend of attempting to minimize the gap between the pulpit and the pew and indicates the increase in the reappropriation of various rhetorical contributions. At the same time, the development of congregational studies has encouraged practical theologians to conduct empirical studies in order to explore the highly contextual nature of sermon listeners' involvement in the practice of preaching. The investigation of my immediate context, however, proves that preaching holds a precious place in the theology and life of Croatian Baptist churches, but also identifies the absence of empirical research that probes their preaching practice from the hearers' perspective. These are the reasons why this study is motivated by the following research question: What are the real expectations and receptiveness of the Croatian Baptists as sermon listeners, and how can these findings be utilised to improve the quality of preaching? To become able to articulate dependable answers, I conducted a qualitative field study based on a phenomenological approach, using semi-structured interviews with eighteen members of five local Baptist congregations located in four Croatian towns. The gathered feedback was interpreted by means of three rhetorical modes of appeal (logos, ēthos, and pathos) which served a purpose of identifying their actual expectations and (dis)engaging factors that direct their listening participation and sermon reception. The same data was submitted to critical theological reflection, aiming at the theological warrants for the constructive suggestions for the transformation of preaching practice. The findings from the research demonstrate that participants tend to hold a high view of preaching, and yet many of them report the unmet expectations which may lead to lowering their expectations. Among the most prominent interviewees' expectations are: hope that the sermon will provide direction in their everyday life, desire to meet God during the sermon and to have their devotional reading of the Bible enhanced by sermon listening, a longing to have their spiritual batteries recharged, and anticipation that preaching should question their status quo and challenge them to change themselves. Also, the study indicates that triggering the listeners' identification boosts their reception of the message and promotes their engagement. Although these particular findings are not generalisable, they nevertheless point to the possibility of an important implication: backing up the listeners' expectations with their active responsibility for the preaching may transform the entire practice into a constructive enterprise that bridges the gap between hearers and preachers. The specific suggestions, based on the study findings, to the preachers and listeners in Croatian Baptist churches may serve both as an illustration of how preaching can be reestablished as a truly congregational practice and as an impetus for further studies in different contexts.