Search Results (43)

This paper examines the practice of ‘Bible Noise’, a group which I led at a Church of England evangelical church that explored creative ways of reading aloud the Bible through sound art practice. Biblical engagement is central to evangelicals and I wanted to expand biblical engagement by using sonic performances through the use of our voices, thereby facilitating a more bodily encounter with scripture. ‘Noise’ in the group name alludes to the disruption that sound can generate and also alludes to the ‘noise’ of multivocality, since the Bible has many voices in it from authors, narrative characters, editors, compilers, translators, interpreters and so on. The ‘noise’ is also a disruption of the visual primacy of our current culture. Bible Noise explores ways in which different voices can be brought in to enrich our aural engagement with scripture by exploring five different ‘pieces’ or readings of scripture. In doing so it establishes a communal idea of scripture where the different voices within scripture can be heard, paying attention to their particularities. Listening to these voices and our own embodied enactment of them can enrich and deepen our perception and engagement of scripture by appreciating the chorus of voices that is the Bible, the collection of texts that forms a core of British evangelical practice and belief. Full article

This paper proposes that William Cowper’s Olney Hymns (1779) instantiate a curious form of modern belief. Cowper’s hymns are riddled with personal confessions of doubt, unbelief, and a sense of exile from the broader Christian church. At the same time, the public nature of his hymns—an emergent genre in eighteenth-century England—placed such private misgivings in a communal context. As congregations collectively sang their individual doubts, those doubts were transformed into tentative affirmations of faith. To believe meant one first had to admit his or her unbelief, joining voices with those who likewise declared that they, too, lacked faith and did not belong in God’s church. This sense of exile was abiding for Cowper, and his hymns thereby suggest that a crucial aspect of faith and communal religious identity is Christians’ insistence that they can never quite believe what it is they are singing. Belief is, therefore, inextricably tied to a sense of belonging with those who do not belong. Full article

This article offers a theological reflection on the leadership discourse of four senior evangelical leaders in the Church of England. The justification for a discourse-led approach within the discipline of practical theology is that discourse is itself a socially informed practice. Discourse is constructive for meaning-making and has ongoing constituting effect for practice. Thus, any theological bias found in evangelical discourse is of interest since that discourse has a practice-shaping effect. Using the method of content analysis, I undertake an audit of four leadership texts to find out how often God as Father, Son, and Holy Spirit are referenced. The content analysis reveals a quantitative disparity. The Person of the Spirit is referenced far less, and any references to Spirit are qualitatively limited. These quantitative results offer evidence to suggest that a full account of the Divine Move that is Spirit, and the leading activity of the Spirit, fails to be disclosed in these texts. I suggest that these findings indicate an imbalance in the discourse which I hope prompts evangelicals to further reflect on, and explore, the place of the Spirit in their theology and practice. Full article

Periodic pattern formation is a prominent phenomenon in chemical, physical, and geochemical systems. This phenomenon can arise from various processes, such as the reaction and mass transport of chemical species, solidification, or solvent evaporation. We investigated the formation of ring-banded spherulites of l-menthol using a thin liquid film in a Petri dish. We found that the film thickness and cooling rate strongly influence the generation of crystallization patterns. We performed two-dimensional numerical simulations using the Cahn–Hilliard model to support the experimentally observed trend on the dependence of the layer thickness on the periodicity of the generated macroscopic patterns. In a specific scenario, we observed the formation of rings consisting of needle-like crystals on the cover of the Petri dish. This phenomenon was due to the evaporation of the menthol and its subsequent crystallization. In addition to these findings, we created crystallization patterns by solvent evaporation (using tert-butyl alcohol, methyl alcohol, and acetone). Full article

In 1309, the parish church of Harewood in Yorkshire, England, was invaded by a group of armed parishioners opposing the decisions of the church courts. The story of this invasion and the ways in which Church and State attempted and failed to remove it demonstrate how an apparently local quarrel could be part of national political events and of the intertwining of the laws of Church and State. It also demonstrates, importantly, a largely overlooked aspect of the relationship between the laity at a local level and the Church as an institution. Full article

The closure of religious communities throughout England, commonly known as the ‘dissolution of the monasteries’, was commenced in 1536 and completed to all intents and purposes by 1540, resulting in what one commentator has recently described as ‘the greatest dislocation of people, property and daily life since the Norman Conquest’. This was an important part of Henry VIII’s break with Rome and served as a means not only of further establishing his new authority as supreme head of the Church of England but also as a fundraising mechanism. Ireland’s religious communities, as part of the Tudor kingdoms, now also fell (in theory, at least) under the control of the Crown and were therefore due for closure from the mid-1530s onwards. But in reality, due to the limited power held by the Crown throughout much of Ireland, the only religious houses to be dissolved were those in the Pale, the most English part of Ireland (inter Anglicos, encompassing mainly Counties Dublin, Meath, Tipperary and Kildare, as well as some other areas). In the Gaelic part of Ireland (inter Hibernicos), the king’s writ, which in theory was law, did not actually run, so much so that in one case, the commissioners appointed to inspect a religious house in Granard, County Longford, merely noted that they did not do so, ‘for fear of the wild Irish’. The dissolution process in Ireland was drawn out and took place in two stages, with a second wave of monastic dissolutions in the 1570s and 1580s, long into Elizabeth’s reign. This was just one arm of the queen’s expansionist movement into parts of the island hitherto out of the reach of Tudor administration. Although the Reformation process in Ireland as a whole can ultimately be said to have been a failure, the dissolution process (in parts of the island, at least) was a success, one of the very few triumphs of Henry’s Irish Reformation programme. Vast tracts of property and land exchanged hands, a land grab that was facilitated by characters such as William Brabazon, the Irish vice-treasurer whose corruption was notorious. Despite this, a small number of communities managed to escape closure and continued on, protected by their local communities and gentry. Since the early 1970s, Brendan Bradshaw and others have written of the Henrician ‘first wave’ of dissolutions, but little consideration has been given to the later wave of closures that took place in parts of Gaelic Ireland that had previously been out of the Crown’s reach. This essay will survey the closures of the 1530s before discussing the dissolutions that took place in the later sixteenth century, and by doing so, it is hoped, will present a new consideration of these events that irrevocably altered Ireland’s landscape and society. Full article

This study aims to analyze, through religious hymns in the German-speaking area from the early 18th century, the influence that the Pietist theological movement, starting from Philipp Jacob Spener’s Pia Desideria, had on the centralization of the self in the Protestant religious world, through the introduction of personal feelings of love towards God. On the one hand, the origins of Pietism can already be traced back to the late 16th century in areas affected by the radical reforms of the Anabaptists. On the other hand, it is from the late 17th century and throughout the 18th century that this theological and spiritual movement destabilized orthodox Lutheranism in some symbolic cities of Protestant Germany, such as Frankfurt am Main, Halle, and the Duchy of Westphalia, up to Moravia. The extensive publication of hymnals and musical compendia for the use of individuals, lay groups (collegia pietatis), faith communities, and churches denotes a fervor and a desire to preach their way of “practicing” spirituality, which greatly contrasts with both orthodox Lutheranism and the prevailing rationalism in the religious and philosophical sphere in Germany of the mid-18th century. For the first time since the Reformation, Lutheranism saw the use, in the theology of the preached and sung Word, of personal feelings and emotions that connect the individual with God, who is made an object of individual as well as collective worship. This was one of the most significant accusations that came from the University of Wittenberg against Pietism, namely the shift of theological and spiritual focus from the centrality of God to the centrality of the self, which manifests its faith through the most intimate emotions and feelings. Through the analysis of some examples taken from hymnographic and theological production, centered on the individual feelings of the believer, this article focuses on how this influenced the religious revival movements that would pervade England and the United States of America for more than two centuries (from the First Great Awakening in the late 18th century to the Pentecostal movements of the 20th century), with a spotlight on Italian hymnody during the Risorgimento. Full article

This article unites the Special Issue’s themes of religion, prison, and spaces to examine the prison chaplaincy as a microaggressive environment for people of minority and especially non-religious belief. Although the chaplaincy purports to cater to all faiths and none, it is an inherently religious institution dominated by the Church of England, whose power and privilege is reinforced in both prison policy and legislation. After setting out the context and methodology of my empirical study, I unpack the concept of microaggressions and share original data from interviews with non-religious chaplaincy volunteers to demonstrate the ways in which prison chaplaincy can be alienating to people with a secular world view both as a pastoral service and a workplace. I also explore the physical space of the chaplaincy as a site of everyday othering, through its layout, language, and imagery. Ultimately, I argue that this facility is not suitable for everyone and creates hierarchies of access in which some prisoners and, indeed, staff feel more welcome than others. The article therefore proposes changes to people, place, and policy that could reduce this microaggressive impact. Full article

Historic graffiti offer new and interesting insights into late medieval and early modern English society. This paper will show the value of studying these inscriptions by discussing two churches constructed in the late medieval period in Suffolk, England, with drawings of two figures that potentially represent the Virgin Mary and the Christ Child. These drawings are similar and yet quite different in their quality and execution, and they possibly relate to lost medieval imagery within the building. These images may also have been created in response to various iconoclastic movements that occurred as part of the Reformation as well as after it. This paper seeks to encourage further study on the relationship between historic graffiti and local history by observing the connection between the late medieval parish churches of Lidgate and Stradishall and their respective figural drawings by suggesting that graffiti serve a larger purpose than idle drawing or doodling and instead are valuable pieces of evidence about parish life and values. Full article

This article reviews the history of the ecumenical movement from an English Anglican perspective, exploring its successes and limitations. It suggests that ecumenical aspirations risk being bogged down in incremental ecumenism, the pursuit of small steps in inter-church relations. A worked example is the Porvoo agreement, which depended on a new paradigm of the Anglican understanding of order, yet which has not been applied equivalently elsewhere. The necessity of unity is reasserted, and a call for a more imaginative, eschatological paradigm of unity is made. Some implications for Anglican ecumenism are briefly explored. Full article

The creation of a Centre for Cultural Witness at Lambeth Palace, to serve the Church of England within an ecumenical partnership that already stretches across Europe, offers an opportune time to reflect upon the place—even the meaning—of “culture” in witness of the church. The analysis presented here identifies three senses in which that term might be applied to witness: as that from which the witness comes, that through which it comes, and that to which it comes. At least in theory, a strong cultural emphasis might (or might not) be placed on each of these dimensions independently. However, while this may prove to be a useful distinction, it risks perpetuating an assumption that churches, and Christians, stand outside the culture of those they address, speaking as if from beyond it. In the second half of this paper, I work, instead, from the recognition that the Christian speaks from a position of a shared creaturehood, shared humanity, and—in myriad ways—a shared culture. Approached that way, the mission of the church can fruitfully be seen as witness to a theologically specific understanding of that which is shared. I conclude with the suggestion that this can be ably resourced from the broad tradition of a Platonic “Christian humanism”. Full article

The Church of England’s historic buildings represent the single largest group of heritage sites in the UK, playing a key public-facing role in the church’s ‘cultural witness’. However, they are complex historic environments implicated in the recent focus on ‘contested heritage’ and imperial legacies. The wider heritage sector’s answer to the adversarial nature of this debate has been to turn contested histories into dialogical opportunities; participatory and collaborative approaches to interpretation and curation have become an important feature of much recent secular heritage work. Yet, the CofE has not yet articulated or embraced the value of similar initiatives for its own collections, with guidance at the institutional level aimed primarily at conservation and protection. This paper initiates a discussion about how engagement with sensitive memories enhances the importance of CofE’s cultural heritage. It offers a preliminary report of a research project led by the author titled ‘Inclusive Interpretations of Christian Heritage’, carried out between 2021 and 2022 at iconic churches in central London. After discussing the theoretical context, project rationale, and method, the paper discusses the connections which Christians from ethnic minority or immigrant backgrounds have to ecclesiastical spaces usually associated with national history. The perspectives of previously unrepresented groups can supplement expert assessments concerning a site’s significance, revealing important areas in which the CofE’s cultural assets hold meaning beyond national or aesthetic importance. The paper argues that widening community engagement represents a crucial task for accentuating the social and civic importance of the CofE’s cultural heritage. Full article

Attention to the spiritual flourishing of young children contributes to their well-being, both their being and their becoming, but much-needed research in this area poses many challenges. The National Institute for Christian Education Research is undertaking a funded research project investigating the spiritual flourishing of young children in church toddler groups in England. This article reports on a scoping study which investigated the feasibility of a major research study in this area. The study was multifaceted, it involved clarifying terminology, evaluating previous research studies and early years research methods, and led to the development of a potential research framework. The article defines spiritual flourishing as a dynamic state of being, revealed in nurturing the right relationship with self, others, creation, and the transcendent. The findings propose an understanding of children’s spirituality as relational, based in the here and now, and shaped by the environment. Secondly, an exploration of midweek church toddler groups, a common feature across the denominations, through the lens of belonging, behaving, and believing reveals a potential critical contribution to young children’s spiritual flourishing or faith development. Thirdly, following an evaluation of potential effective research methods, the discussion highlights the value of an interdisciplinary study, the potential challenges and proposes a research framework. The article draws attention to the urgent need for more research to understand what contributes to young children’s spiritual flourishing within a Christian context. Full article

In the 1580s and 1590s, the English state required that all subjects of the crown attend the Protestant state church. Those who refused (called recusants) faced imprisonment as part of the government’s attempt to bring them into religious conformity. Those imprisonments forced involuntary marital separation onto Catholic couples, the result of which was to disrupt traditional gender roles within Catholic households. Separated wives increasingly fulfilled the work their husbands performed in addition to their own responsibilities as the matriarch of a landed estate. Gentlewomen were practiced at estate business since they worked in partnership with their husbands, but a spouse’s imprisonment often meant that wives wrote more petitions and settled more legal and financial matters than they did when their husbands were at liberty. The state also imprisoned Catholic wives who undermined the religious conformity of their families and communities. Spousal imprisonment deprived couples of conjugal rights and spousal support and emphasized the state’s power to interfere in marital relationships in early modern England. Full article