1. Anglicanism
1.1. Oxford Handbook of Anglican Studies
1.1.1. Ch 5. Identities and Parties Andrew Atherstone
1.1.1.1. 'there are many traditions of churchmanship and theological emphasis'
1.1.1.1.1. 5 categories
1.1.1.2. 'The Anglican Communion ins portrayed as a tug-of-war between polar opposites, a titanic struggle only to be abandoned when victory is won or the rope snaps' p. 77
1.1.1.2.1. High and Low Watch-words of Party, on all tongues are rife; As if a Church, though sprung from heaven, must owe To opposites and fierce extremes here life. William Wordsworth
1.1.1.2.2. J. C. Ryle
1.1.1.3. 'Churchmanship labels are attached to institutions as much as to individuals' p78
1.1.1.3.1. This is a huge problem
1.1.1.3.2. 'exploring the diverse identities of significant Anglican individuals without seeking to bind them in a theological straightjacket' (Rowell 1992; Williams 2004; Chartres 2006; Atherstone 2008)
1.1.1.4. Church party as
1.1.1.4.1. historical imposition
1.1.1.4.2. simplistic stereotype
1.1.1.4.3. polemical strategy
1.1.1.5. 'The flourishing literature on Anglican identities and parties, much written by popular commentators and critics, has an almost limitless capacity to mislead. It is a minefield into which only the cunning strategist or the innocent fool treads without extreme caution. The dangers [...] are difficult to avoid.p.88
1.1.1.6. Books to read
1.1.1.6.1. Atherstone, A, The Heart of Faith: Following Christ in the Church of England. (Cambridge: Lutterworth, 2008)
1.1.1.6.2. Church Parties, W. J. Conybeare
1.1.2. Part 4: Anglican Identities
1.1.2.1. Ch. 20: Establishment
1.1.2.1.1. i. Historical context
1.1.2.1.2. ii. Religion in 21st Century UK
1.1.2.1.3. iii. CoE - A 'weak state' church
1.1.3. Part 6: The Practice of Anglican Life
1.1.3.1. Ch. 31: Episcope and leadership
1.1.4. Part 7: The Futures of Anglicanism
1.2. Reasonable Radical?
2. Congregational analysis
2.1. Congregation: Stories & Structure James F. Hopewell
2.1.1. Part 1: Culture, Idiom, and Narrative
2.1.1.1. 1. The thick gathering
2.1.1.1.1. Idiom
2.1.1.1.2. Exploring congregations
2.1.2. Part 2: The setting of parish story
2.1.3. Part 3: The characterisation of parish story
2.1.4. Part 4: The plot of parish story
2.1.5. Commentary
2.1.5.1. narrative types
2.1.5.1.1. comic, romantic, tragic, ironic
2.2. Shaping the Church, The Promise of Implicit Theology, Martyn Percy
2.2.1. Introduction
2.2.1.1. questions of ecclesial formation
2.2.1.1.1. What are the forces, currents, practices and ideas that shape the church?
2.2.1.1.2. How does a congregation or a denomination understand its identity, on one hand, in relations to the providence and revelation of Go, an don the other, in relation to the context an dculture in which ecclesial composition inexorably occurs?
2.2.1.1.3. What is the relationship between acknowledged propositional truths that order ecclesial identity, and the more hidden and mellifluous currents that might shape the life of the church?
2.2.1.2. James Hopewell
2.2.1.2.1. congregational language and imagination
2.2.1.2.2. 'a rather novel innovation', says Percy, 'to explore far more than the (set) propositional texts that churches appeal to in order to construct and justify their identity, and to consider the apparently benign and insignificant peripheries and artefacts of ecclesial life.'
2.2.1.3. 'implicit'
2.2.1.3.1. derived from the Latin implicitus, meaning to implicate - a term, in turn, that suggests involvement, interweaving, and entanglement.
2.2.1.3.2. implicit theology
2.2.1.3.3. 'the complexity, density, extensity and intricacy of a congregation contains manifold layers of complexity' p. 3
2.2.1.3.4. 'The belief that God is Father, Son and Holy Spirit is not an arid set of directives, but rather a faith that is embedded in a community of praxis and makes beliefs work, and gives shape and meaning to the lives that believe.' p. 4
2.2.1.3.5. 'Religious symbols reek of meaning', Clifford Geertz
3. Dissertation
3.1. Proposal
3.1.1. What is the health of the church?
3.1.1.1. Reflection
3.1.1.1.1. How is it theological?
3.1.1.1.2. How does 'faith seek understanding' through it?
3.1.2. What is the church?
3.1.2.1. Community
3.1.2.2. Organisation
3.1.2.3. Institution
3.1.3. What is an institution?
3.1.4. Types of health
3.1.4.1. Platonic / Aristotelian
3.1.4.2. Biological
3.1.4.3. Organisational
3.1.4.4. Institutional
3.1.5. Analytical methodologies to understanding health
3.2. Rationale
4. Organsational Health
4.1. Beyond Performance
4.1.1. Introduction
4.1.1.1. approach
4.1.1.1.1. two views
4.1.1.2. central message
4.1.1.2.1. align
4.1.1.2.2. execute
4.1.1.2.3. renew
4.1.1.2.4. faster
4.1.1.2.5. competitors
4.1.1.2.6. traditional drivers
4.1.1.3. justification
4.1.1.3.1. McKinsey justifies
4.1.1.3.2. 'recipes for excellence' offered by previous generation of thinkers 'In Search of Excellence' 'provide no guarantee for staying power'
4.1.2. Beyond Performance 2.0
4.1.3. Why a consultancy firm?
4.1.3.1. Consultancy firms are famous and infamous in equal measure
4.1.3.1.1. They have guided and influenced the worlds most powerful organisations in almost every function or capacity over the last 50 years, and have shown themselves to be able to create sustained significant impact - as measured by many different criteria.
4.1.3.1.2. Yet their nature, behaviour, influence and impact is not universally viewed as positive.
4.1.4. Why McKinsey?
4.1.4.1. McKinsey & Company was founded in xxxx and has evolved to become one of the worlds most prestigeous and powerful management consultancy
4.1.4.2. It's mission is 'to help our clients make distinctive, lasting, and substantial improvements to their performance and to build a great firm that attracts, develops, excites, and retains exceptional people'
4.1.4.2.1. This mission could be critiqued extensively from various theological perspectives, especially the second half which focuses inwardly on the firm itself rather than outwardly towards the clients it serves.
4.1.4.2.2. However I argue that the mission to help others make 'distinctive, lasting and substantial improvements' to performance can be much more attuned to theological and philosophical values - especially if we define 'performance' carefully to explicitly include theologically-integrated values and criteria.
4.1.5. Why the McKinsey OHI framework?
5. Research
5.1. Growth
5.1.1. Towards a theology of church growth David Goodhew
5.1.1.1. 'Any discussion of numerical church growth requires questioning' p.5
5.1.1.2. 'growth as creative subversion'
5.1.1.3. suspicion about suspicion
5.1.1.4. centrality of numerical growth
5.2. Institutions
5.2.1. Wiki
5.2.2. Stanford
5.3. Anthony Hilden
5.4. Ecclesiology
5.4.1. Generous Ecclesiology
5.4.1.1. 1. Generous Episcopacy
5.4.1.2. Introduction
5.4.1.2.1. 'The Church is not simply a doctrine or idea, but a 'practice of commonality in faith and mission' p.3 (FTP, pp. 225-7)
5.4.1.2.2. 'The Church is both embedded in God's being and activity and also the embodiment of God's purposes.' p.3
5.4.1.2.3. 'The Church much avoid falsely 'particularising itself'. If it is to fulfil its doxological calling and missiological task, it must not differentiate itself from the world in ways other than God intends' p.3 (ref Hardy, Finding, p. 38). The church is not just another 'player' in the world; nor is it an alternative society. The Church's vocation demands both attentiveness to God in worship and also engagement with the world. It is a dynamic body called to share in God's mission in the world.' p4.
5.4.1.2.4. 'It is all too easy for those within the Church to underestimate the gap between those who attend worship on a regular basis and those living and working within the parish. ' p. 7
5.4.2. The Future Shapes of Anglicanism
5.4.2.1. Turnbull Report
5.4.2.2. Working as One Body
5.4.2.3. professionalism vs managerialism
5.4.2.4. institutional-contemplative paradigms of polity -> organisational activism
5.4.2.4.1. Thung
5.4.2.4.2. Selznick
5.4.2.5. 'indecent haste'
5.4.2.5.1. It depends on i) the extent to which you view the structures, systems and culture of the traditional Church as either 'benevolent and quaint' or 'pernicious and self-serving' and ii) the impact you believe the structures, systems and culture of the traditional Church has on its mission
5.4.3. Liquid Ecclesiology
5.4.3.1. Introduction
5.4.3.1.1. Rock and roll
5.4.3.1.2. Webster: limitations of emperical study
5.4.3.1.3. J. A. van der Ven and M. Scherer-Rath (eds.), Empirical Research and Normativity in Theology (Leiden: Brill, 2004).
5.4.3.2. Part I: Currents in the Liquid Church
5.4.3.2.1. 1. The Gospel and the Church
5.4.3.2.2. 2. The Gospel as Paradox and Light
5.4.3.2.3. 3. Making church: gospel, construction and ecclesial fluidity
5.4.3.2.4. 4. The material nature of the gospel
5.4.3.3. Part II: Discerning the Liquid Church: a Case Study
5.4.3.3.1. 5. The gospel and change
5.4.3.3.2. 6. Personal faith
5.4.3.3.3. 7. Narratives of encounter
5.4.3.3.4. 8. Evaluating the case study
5.4.3.4. Part III: Abiding in a Liquid Ecclesiology
5.4.3.4.1. 9. The call to abide
5.4.3.4.2. 10. Seeing and learning: theological education in the church
5.4.3.5. Conclusion
5.4.4. Anglicanism, M. Percy
5.4.4.1. Part 1: Confidence in Formation
5.4.4.1.1. 1. Starlings
5.4.4.1.2. 2. Sacred sagacity : formation & training
5.4.4.1.3. 3. Yeast and salt : formation in rural contexts
5.4.4.1.4. 4. Pitching tents : sketches on sacred space
5.4.4.2. Part 2: Commitment and mission
5.4.4.2.1. 5. Many rooms : the parish church
5.4.4.2.2. 6. Mission, youth, generation change
5.4.4.2.3. 7. Church, nationhood, establishment
5.4.4.2.4. 8. Critique of fresh expressions
5.4.4.3. Part 3: Community and polity
5.4.4.3.1. 9. Leadership in the CoE
5.4.4.3.2. 10. Context & catholicity: Anglican-American dilemma?
5.4.4.3.3. 11. Know surrender: from Ulster to Windsor
5.4.4.3.4. 12. After Lambeth : Plotting the future
5.4.5. Perspectives on Ecclesiology and Ethnography
5.4.5.1. "When will the study of religion in the United States take an empirical and so more realistic and humane direction?"
5.4.5.2. Introduction
5.4.5.2.1. proposal: "To understand the church, we should view it as being simultaneously theological and social/cultural" p. 1
5.4.5.3. Practical Ecclesiology
5.4.6. Introduction to Ecclesiology, Karkkainen
5.4.6.1. Introduction
5.4.6.1.1. Pannenberg: Systematic Theology III, 21-27
5.4.6.1.2. Emergence of Ecclesiology
5.4.6.1.3. Salvation: individualistic or communal?
5.4.6.1.4. Approaches to ecclesiology
5.4.6.2. Part 1: Ecclesiological traditions
5.4.6.3. Part 2: Leading contemporary ecclesiologists
5.4.6.3.1. 8. Zizioulas: Communion Ecclesiology
5.4.6.3.2. Volf: Participatory Ecclesiology
5.4.6.3.3. Pannenberg: Universal
5.4.6.4. Part 3: Contextual ecclesiologies
5.4.7. Routledge Companion to the Christian Church
5.4.7.1. 37 - Ecclesiology and the Social Sciences Neil Ormerod
5.4.7.1.1. What is the goal of ecclesiology?
5.4.8. Religion, Theology and the Human Sciences, Richard. H. Roberts
5.4.8.1. one-sided engagement
5.4.8.2. Our coming of age leads us to a true recognition of our situation before God' Bonhoeffer, Letters and Papers, pp. 360-1
5.5. Church health
5.5.1. 8EQs Coventry
5.5.2. Natural church Development
5.5.2.1. Living Stones
5.6. From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology, International Journal of Practical Theology | DeepDyve
5.7. Organizing the People of God: Social-Science Theories of Organization in Ecclesiology
5.8. Richard Hooker
5.8.1. Richard Hooker, Thornton
5.8.2. LEP
5.8.2.1. The Reformation of the Laws and Orders Ecclesiastical in the Church of England
5.8.2.1.1. 'Though for no other cause, yet for this; that posterity may know we have not loosely through silence permitted things to pass away as in a dream, there shall be for men's information extant thus much concerning the present state of the Church of God established amongst us, and their careful endeavour which would have upheld the same.' p.77