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Dissertations / Theses on the topic 'Bishops'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 June 2025

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1

Pepeu, Luis Gonzaga S. "The diocesan bishop and major superiors mutual relations in the synod of bishops on consecrated life /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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2

Marritt, Stephen Peter. "The bishops of King Stephen's reign." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1481/.

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Traditionally, the bishops who held office during the civil war which dominated King Stephen's reign (1135-1154) have been considered weak and ineffective, able neither to bring peace between the two sides or among warring local barons nor to protect their flocks or even themselves from the so-called 'Anarchy'. The explanation for this has been found in the bishops' lack of spiritual calibre. Bishops have also been seen as withdrawing their support from the king and ending their involvement in royal government, partly because of increasing general ecclesiastical desire for separation between Church and State and partly because of specific disputes with Stephen. As a consequence of all this, bishops are allowed little importance in modern histories of Stephen's reign. This thesis shows that modern historiographical consensus is based in flawed interpretive frameworks which have led to misinterpretation of the nature of the episcopate and its importance in Stephen's reign. It offers more valid alternatives and then re-examines, the royal, ecclesiastical and, especially, the local evidence in light of them to show that, in fact, the bishops were crucially important figures in regional politics, religion and society during the civil war. It proves as well, that they could possess considerable spiritual authority and continued to be committed to the king and active in the government of the kingdom throughout the period. Additionally, each of these also has consequences for how the episcopacy and Anglo-Norman history in general are understood. This is, therefore, a reassessment of the bishops of King Stephen's reign.

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3

Dearnley, John. "'Latitudinarian traditours' : Bishops Hoadly and Watson." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683069.

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4

Lon, John Servatius. "Indonesian bishops' conference and priestly formation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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5

Johansson, Maria. "En studie om Bishops sex matematiska aktiviteter. : - Hur förskollärare använder sig av Bishops matematiska aktiviteter i praktiken." Thesis, Södertörns högskola, Lärarutbildningen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-32243.

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6

Maxwell, Nick. "Confronting crisis bishops respond to sex scandal /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/1189.

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7

Silverdahl, Sara, and Amina Alwally. "Matematik i förskolan : Som utgångspunkt Bishops matematiska aktiviteter." Thesis, Mälardalens högskola, Akademin för utbildning, kultur och kommunikation, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-55109.

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Syftet med denna studie är att undersöka hur förskolepersonal uppmärksammar och stöttar matematik i vardagliga utomhusaktiviteter. I studien har det framkommit att förskolepersonalens attityd, inställning samt förhållningssätt till matematik har betydelse för barns matematiska lärande. Studiens utgångspunkt är Bishops kulturteoretiska perspektiv. Resultatet som är genomgående är att matematikundervisning förekommer i förskolan i vardagliga situationer men även att det krävs matematiskmedvetenhet av förskolepersonal. Det ställer krav på förskolepersonal att arbeta mot läroplanens mål samtidigt som de inspirerar barnen matematiskt.

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8

Pereda, James F. "The selection of bishops in Spain since 1941." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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9

Pallath, Paul. "The synod of bishops of Catholic Oriental Churches /." Rome : Mar Thoma Yogam, the St Thomas christian fellowship, 1994. http://catalogue.bnf.fr/ark:/12148/cb37618920m.

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10

Halstead, James. "Conscience, the American bishops and the renewal of moral theology : the notion of conscience in the pastoral letters of the American bishops /." Online version, 1986. http://bibpurl.oclc.org/web/20550.

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11

Johnson, David P. "The Bishops of London and their Acta, 1189-1228." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320947.

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12

Hoskin, Philippa Mary. "The Bishops of Worcester and their acta 1218-1268." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319057.

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13

Rodger, Thomas Matthew. "Bishops in parliament : the Lords Spiritual, c. 1903-1974." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12036/.

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Twenty-six Anglican bishops and archbishops – the ‘Lords Spiritual’ – are members of the House of Lords by right of their position within the established Church of England. They retain a place of symbolic and practical significance in parliament despite the widespread ‘secularisation’ of British (especially English) society and the ‘institutional marginalisation’ of the Church from the state during the twentieth century. How has the Church of England’s direct influence in parliament survived, and what purpose has it served? In answering these questions, new perspectives are given on the reciprocal influence of political and religious debates, the role of the House of Lords, the dynamics of ‘secularisation’, and the function of the religious establishment. Study of the Lords Spiritual acts as an ‘institutional’ corrective to the ‘social’ and ‘cultural’ approaches which, since the late 1950s, have come to characterise studies of the relationship between church and state. Between c. 1903 and 1974, the role of the Lords Spiritual changed significantly. While once they claimed a role in the balance of constitutional ‘estates’, they came to place themselves within the chamber’s balance of expertise. Though at times the bishops attained temporary political importance, their conduct responded to ecclesiastical influences – chiefly, the perception of the Church’s and Christianity’s declining place in national life. In their efforts to influence parliamentary debates, they were constrained by the need to relate to the prevailing political and parliamentary discourses. This entailed compromises which became greater as the identities of Church and state diverged, and as social practices departed from traditional Christian standards.

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14

Aspden, Kester. "The English Roman Catholic bishops and politics, 1903-1943." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272804.

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15

Carleton, Kenneth. "Bishops and Reform in the English Church : 1520-1559 /." Woodbridge : the Boydell press, 2001. http://catalogue.bnf.fr/ark:/12148/cb37718721k.

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16

Slosar, John Roy. "The response of the German bishops to the Reichskonkordat." PDXScholar, 1985. https://pdxscholar.library.pdx.edu/open_access_etds/3543.

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This thesis focuses on the reaction of the German bishops to the Reichskonkordat, which was negotiated between the Vatican and the German government from April 10, 1933 to September 10, 1933. The paper attempts to show that the views of the episcopate were their own and did not always correspond to those of the Vatican. While secondary sources offer an important supplement, the account relies mostly on published documents. In particular, the Catholic Church documents compiled from the Reichskonkordat negotiations and the correspondence of the German bishops during the year 1933 were used most extensively.

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17

Mitton, Nancy Leigh. "Grasping schemer or hostage to fortune : the life and career of Stigand, last Anglo-Saxon Archbishop of Canterbury." Thesis, St Andrews, 2009. http://hdl.handle.net/10023/709.

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18

Theroux, Paul D. "The consultation of diocesan bishops and religious superiors acording to canon 678, [par.] 3 of the 1983 Code of canon law." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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19

Buelt, Edward Louis. "The conference of bishops in the revised Code of canon law canons 447-459 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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20

Okafor, Peter J. "To serve as to lead: The theological portrait of the diocesan bishop as a servant-leader." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104992.

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Thesis advisor: Richard Lennan<br>Thesis advisor: Richard R. Gaillardetz<br>Thesis (STL) — Boston College, 2013<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

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21

Kilby, Maria Lucy. "Augustine of Hippo on episcopal authority and honour." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610473.

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22

Payne, Naomi. "The medieval residences of the Bishops of Bath and Wells, and Salisbury." Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/2a7b15a4-6bb3-40b2-b516-61e97bb4b1d4.

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23

Berberian, David V. "The role of the pontifical legate in the selection of bishops in the postconciliar period." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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24

Williams, Barrie. "The Welsh clergy, 1558-1642." n.p, 1995. http://ethos.bl.uk/.

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25

Frost, Michael. "A prosopographical study of bishops' careers in northern Europe, c.1230-c.1470." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=236233.

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This thesis seeks to provide a comprehensive study of the origins and early careers of the bishops consecrated to five dioceses – Greenland, the Faeroes, Orkney, and Skálholt and Hólar in Iceland – during the period 1230–1470. All five of these bishoprics belonged to the Norwegian ecclesiastical province, and all were situated in the skattlönd, the overseas territories of the Norwegian crown. The particular aim of this study is to apply methods of prosopographical analysis to establish what the 'profile' of a typical bishop was in these five dioceses, and what the standard career path was for an aspiring bishop. It does this by analysing various attributes of these prelates, such as their family backgrounds, social position, education, career path within the church, affiliations to monastic orders, and royal and papal service. Moreover it explores how the profile of a typical bishop evolved over time and how it varies both among these five bishoprics and between them as a group on the one hand and the five Norwegian mainland dioceses on the other. In addition the thesis also considers if and how these developments relate to the ways in which the system for the appointment of bishops changed during the Late Middle Ages, and also relate them to contemporary political developments in Scandinavia areas. Foremost among these phenomena were the staðamál conflict in Iceland, which permanently changed the balance of power between church and state in the country, the formation of the Kalmar Union and the irruption of English merchants and fishermen into Icelandic waters, all of which had drastic effects upon the Church in these far-flung territories of Latin Christendom.

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26

Szymanska, Agnieszka. "Liminal Bishops: Episcopal Portraits from the Cathedral of Pachoras, Nubia." Master's thesis, Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/86848.

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Art History<br>M.A.<br>Prior to the removal of monumental murals from the cathedral of Pachoras (Faras), the largely unknown cultural entity of Christian Nubia figured in scholarship merely as a peripheral outpost of Byzantine and Egyptian influence. The impressive corpus of visual evidence from Pachoras, located south of the first Nile cataract and now inundated by Lake Nasser, led Kurt Weitzmann to reevaluate its significance in a seminal essay published in 1970. By tracing artistic sources of Christian Nubian art to Egypt, Palestine, and Syria, Weitzmann initiated recognition of the close ties between Nubia and Byzantium. Since that time, however, this subject has received little art historical attention, and it continues to pose interpretive challenges. I endeavor to recuperate the Nubian wall paintings from Pachoras for mainstream Byzantine studies. To that end, I explore the depictions of three of the Pachoras bishops, with particular attention to their original location, relationship with surrounding images, and epigraphic evidence. I conceive of these tenth- and eleventh-century portraits as visual constructions of Nubian episcopal authority mapped out on the cathedral's walls. I also explore the possible meanings of the indigenous elements represented in the images of the Pachoras bishops, while considering their relationships to the eastern Mediterranean textual and visual traditions. Evidence includes the paintings with accompanying inscriptions, fourteenth-century scrolls of Bishop Timotheos, Greek and Coptic epitaphs engraved on ninth- through twelfth-century funerary steles, and a list of bishops, first painted around the turn of the tenth century.<br>Temple University--Theses

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27

Ndeanaefo, Aloysius Okey. "Priests' Perceptions of the Leadership Styles of U.S. Catholic Bishops." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5506.

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The United States Catholic bishops have used their authority to address the child sexual abuse scandal, but it has been problematic that no one has yet evaluated their exercised leadership styles. In this phenomenological study, I explored U.S Catholic priests' perceptions of the bishops' leadership styles related to how they handled the child sexual abuse scandal. Knowing the bishops' leadership styles was paramount to fill the research gap. The theoretical frameworks underpinning this study were transformational leadership, transactional leadership, charismatic leadership, and servant leadership. Data collected through interviews with 11 Catholic priests revealed their perceptions of how the behavioral characteristics of each leadership style influenced the management of the child sexual abuse scandal. Collected data were deductively coded, then subjected to a thematic analysis procedure. The research findings highlighted the bishops' predominant use of servant leadership style. The resulting themes were that (a) the bishops felt they were forced to listen, (b) they lacked the charisma to convince, (c) they were more interested in protecting the church, and (d) they paid remunerations to victims. The U.S Catholic bishops would benefit from this study as it reveals the remaining gaps in their predominant use of servant leadership style. The positive social change implications point to the bishops' using this study to facilitate more effective leadership styles when handling and preventing similar future crises while collaborating with the clergy, the religious, the faithful, and law enforcement officials in creating and sustaining awareness of child abuse prevention policy to avert future harms.

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28

Freeman, Michael Curtis. "The later Stuart episcopate : the example of the bishops of Chester." Thesis, University of Liverpool, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428201.

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29

NJOKU, Chukwudi Anthony LAMBERIGTS Mathijs. "WEST AFRICAN BISHOPS IN VATICAN II - A PROPHETIC VOICE (1959-1960)." Bulletin of Ecumenical Theology, 2001. http://digital.library.duq.edu/u?/bet,2310.

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30

Davies, Frances M. R. "The Bishops of Wells and Bath and their Acta, 1061-1205." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315878.

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31

Ambler, Sophie. "Peacemakers and partisans : bishops and political reform in England 1213-1268." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/peacemakers-and-partisans-bishops-and-political-reform-in-england-12131268(f4b0555e-6970-4502-98a3-9a651b09008d).html.

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This thesis examines the role of bishops in political reform and rebellion in England, beginning with the return from exile in 1213 of Stephen Langton (archbishop of Canterbury 1207-26) and ending with the suspension in 1266 of five bishops for their involvement with the Montfortian revolution. Langton and his successor Edmund of Abingdon (archbishop of Canterbury 1233-40) created a model for episcopal involvement in the affairs of the realm, especially during times of discord between king and barons. Prioritising the peace of the kingdom, they maintained their loyalty to the king as well as his subjects so that they were empowered and incentivised to act as peacemakers. This obligation was developed by Langton’s biblical understanding of the clerical duty to ensure good government. When illegal or destructive royal policies caused baronial discontent that threatened civil peace, the bishops could step in to reform the king’s behaviour. Although they threatened ecclesiastical censure, Langton and Edmund never attacked the foundations of royal power. In contrast, the Montfortian bishops renounced their loyalty to the king. As partisan Montfortians, they were no longer qualified to act as peacemakers. Members of a regime that appropriated the bases of royal power and ruled in the king’s name, they advocated measures that their predecessors would have considered illicit and dangerous. The intellectual conflict created by this rupture is reflected in the actions and justificatory arguments of the Montfortian bishops, who had to construct their case from scratch in the crucible of political crisis. Their story provides an ideal-type for the study of political thought: exothermic ideology. Not the cause but the consequence of events on the ground, their arguments are not coherent as political theory but reveal the effect on the production of ideas exerted by external pressures and the internal conflicts of those who created them.

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32

Metz, Markus. "Adaptive value and development of nest-building in Red Bishops (Euplectes orix)." [S.l.] : [s.n.], 2005. http://deposit.ddb.de/cgi-bin/dokserv?idn=977291847.

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33

Hope, A. A. L. "Hireling shepherds : English bishops and their deputies, c.1186 to c.1323." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1403731/.

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This thesis investigates how and why bishops began to employ specially empowered deputies (i.e. vicars general) to run their dioceses on their behalf, particularly in the course of the thirteenth century. It seeks to discover, in a particular sample, how much administration was effected by means of deputies in the period, the purposes for which deputies were employed, and more generally the consequences of their employment on the role of the bishop in medieval society. Structurally, the thesis is divided into three main sections. The first is a detailed case study of a particular bishop of Winchester and the vicarial administration of his diocese during an absence of some fifteen months, between January 1322 and April 1323. Having established the nature of the phenomenon, the next section, comprised of two chapters, explores the foundations in canon and Roman law that enabled bishops to appoint others to act in their names. Finally, a third section is formed by another case study of a different type. Drawing upon an accompanying edition of acta performed by episcopal deputies in the diocese of Lincoln in the period from 1186 to 1272, it analyses the development of the deputies’ ‘office’ in the formative first century of its existence, from the earliest known instances under St. Hugh of Avalon (r. 1186-1200) until the final vicariate of the episcopate of Richard Gravesend (r. 1258-1279). In addition to analysing this administrative and legal evolution, the final section also considers the circumstances behind the appointment of each deputy, that is, the various reasons why the bishop was incapable of acting himself. The results of this study have important implications for our understanding of the influence of Roman law in the middle ages, assumptions about medieval bureaucratisation, and changes in the nature of the diocese and episcopal office in the late twelfth and thirteenth centuries.

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34

Condron, Patrick A. "The responsibilities of bishops for priests who cannot return to active ministry." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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35

Insley, Charles. "The Anglo-Saxon charters of Exeter : an edition and commentary." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297526.

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36

Bivans, Brett Alan. "The office of the metropolitan bishop a comparison between the 1917 and 1983 codes of canon law /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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37

Condon, T. Mark. "The diocesan bishop as moderator of liturgical life an examination of the influence of the Second Vatican Ecumenical Council on canon 835.1 of the 1983 code of canon law /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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38

Herek, Bryan Thomas. "Early modern satire and the Bishops' Order of 1599 manuscript, print and stage /." College Park, Md. : University of Maryland, 2005. http://hdl.handle.net/1903/2696.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2005.<br>Thesis research directed by: English Language and Literature. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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39

Aquino, Arnel De Castro. "The Community Dimension of Grace: Perspectives from the Federation of Asian Bishops' Conferences." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104458.

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Thesis advisor: John R. Sachs SJ<br>This dissertation explains how divine grace, that is, God's self-communication to humanity, is a communitarian reality specifically in its participative, dialogical, and prophetic core as well as its manifestations, characteristics, and consequences. It draws from two main sources: Karl Rahner's understanding of grace and the pastoral statements and reflections of the Federation of Asian Bishops' Conference (FABC) from 1974 to 2010. Religious and cultural pluralism and the abiding poverty in Asian communities are the realities that frame the discussion both of the FABC documents and the main theme of this dissertation. The FABC believes that in order to respond to God's call for the Asian Church to be "a communion of communities", the Asian Church--hierarchy, religious, and laity--must reckon with these permanent realities through which God reveals divine self and will. They must therefore figure significantly upon the Church's ways of evangelizing, theologizing, and living in community. For this reason, the FABC understands being a communion of communities as God's call for the Church to be more participative, dialogical, and prophetic in evangelization and attitude with and towards other communities. The life-giving relationship in the experience of grace does not remain restricted to God and individual persons. God gives Godself gratuitously not simply to individuals but to the whole human community. Divine self-giving creates loving, self-donating persons in communion with Godself and one another. The community is therefore a privileged place where one experiences grace especially in the shared effort to respond to God's unifying presence and call to greater participation, dialogue, and prophetic action with other communities. As the ground of grace, God's presence and activity in the world is always participative in human realities, dialogical with persons, and prophetic in its thrust for the poor. The response to this grace also takes on communitarian characteristics, that is, participative, dialogical, and prophetic attributes. Self-consciousness and self-forgetfulness form a significant dialectic that takes place in the experience of grace--both on the side of the Giver and of the recipients of the gift. A community that enjoys God's grace is constantly aware of the fact that the grace is due to God's gratuitous, selfless love for all. At the same time, grace empowers a community towards self-forgetfulness as God's self-communication always calls forth shared self-denial and servanthood as witnessed to by the total self-outpouring of Christ to the world. The grace of God therefore becomes clearly manifest in a community whose members willingly participate in fostering well-being, when they strive for deeper harmony through constant and open dialogue, and most of all, when they take care of their poor sisters and brothers<br>Thesis (STD) — Boston College, 2012<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

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40

Tyler, John Jeffery. "Banishing the bishops: The 'episcopus exclusus' in late medieval and early modern Germany." Diss., The University of Arizona, 1995. http://hdl.handle.net/10150/187409.

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This study, based on archival holdings and chronicle literature, explores the vulnerability and resiliency of the German episcopacy in Late-Medieval and Early Modern Germany. The political, judicial, and ecclesiastical resources of these bishops are measured in the heat of battle, in the context of the growing German city wherein magistrates sought to strip episcopal rights and privileges and disenfranchise the very bishop who founded the city and once ruled it as lord. Although the gradual erosion of episcopal power, appearing in charters, chronicles, and contracts, is central to this study, the tactics of the lay city council and the countermeasures of the bishop are most clear when citizens attempt to drive the bishop out of the city (Episcopus exclusus). This exile is often lifted when a bishop agrees to surrender a right or institution of his waning lordship to lay magistrates. Two cities--Augsburg and Constance--serve as test cases, revealing how patterns of episcopal residency and violent confrontation vary in southern Germany. By the end of the Middle Ages the bishops of Augsburg had transferred their residence to Dillingen on the Danube, a town completely under episcopal control. In Constance the bishop had lost most of his political power, but he maintained his chief residence in this city. The Protestant Reformation marks the end of episcopal rule, when the bishops depart from their cities and magistrates seize control of civic churches.

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41

Palmer, George H. "Stoep funerals : a Challenge to Pastoral Care." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46080.

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This study is concerned with how the black township church leadership mismanage their defunct members especially at times of funerals. In the absence of a pragmatic pastoral method of how to deal with defunct members when they die, the church has devised a church policy which adds to the already experienced pain and grief of mourners. The criteria in the policy stipulates that, if at the time of death, the member has become defunct with regard to: - Church attendance, - Dedicated giving ( tithing ), the person should be given a stoep funeral. The problem with this policy, is the manner in which it is communicated to mourners - cold and insensitive, loaded with arrogance and rigidity. Cases are not viewed on merit but mourners are being emotionally and spiritually destroyed by this practice. Stoep funerals have developed a negative stigma in the townships since everyone is aware of the punishment being meted out to the deceased. Because of their alleged dysfunctionality , defunct members gets treated like spiritual criminals by the leadership through the refusal of church funerals. Church funerals are reserved for those who are in good standing and who enjoy implacable status in the church in relation to the mentioned criteria. The priest is expected to conduct church funerals while the lay ministers are assigned to do stoep funerals. A stoep funeral is an embarrassment and it leaves mourners with feelings of rejection and shame, if not truamatization. The aim of this research is to assist the township church to journey with her defunct members in creating a model directed by scriptural truth from a perspective of African pastoral care.<br>Thesis (PhD)--University of Pretoria, 2014.<br>tm2015<br>Practical Theology<br>PhD<br>Unrestricted

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42

Hamilton, Sarah Louise. "Merovingian episcopal hagiography : text and portrayal." Thesis, University of Reading, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368894.

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43

Moore, Stuart Francis Campbell. "The cathedral chapter of St. Maarten at Utrecht before the revolt." Thesis, University of Southampton, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252667.

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44

Staab, Jeffrey M. "The diocesan bishop and the lay apostolate." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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45

Odozor, Paulinus Ikechukwu. "THE CHALLENGE OF AFRICA TO THE WESTERN CONSCIENCE: US BISHOPS AND SOLIDARITY WITH AFRICA." Bulletin of Ecumenical Theology, 2005. http://digital.library.duq.edu/u?/bet,2801.

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Hadjianastasis, M. "Bishops, agas and dragomans : a social and economic history of Ottoman Cyprus, 1640-1704." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500970.

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Gerrard, Daniel. "The military activities of bishops, abbots and other clergy in England c.900-1200." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2671/.

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This thesis examines the evidence for the involvement in warfare of clerks and religious in England between the beginning of the tenth century and the end of the twelfth. It focuses on bishops and abbots, whose military activities were recorded more frequently than lesser clergy, though these too are considered where appropriate. From the era of Christian conversion until long after the close of the middle ages, clergy were involved in the prosecution of warfare. In this period, they built fortresses and organised communities of warriors in time of peace and war. Some were slain in battle, while others were given promotion or lands for their martial exploits. A series of canonical pronouncements aimed to forbid or restrict the involvement of Christian clergy in organised bloodshed, and some writers branded militant clergy as corrupted by the lure of earthly power or even as having surrendered their sacerdotal status. This study therefore approaches the military practices of clergy alongside the legal and narrative treatments, and treats the latter as reactions to, not the background of, the former. This requires consideration of a wide range of narrative, diplomatic and legal source material. A broad approach shows that clerics’ military activities cannot be separated from their spiritual powers, that canonical treatment was more fragmented and less influential than has been assumed, and that the condemnations of some authors existed alongside others’ praise for clerics’ valour, loyalty, or commitment to defending their flocks. In consequence, the extended study of clerical participation in warfare is shown to have significant consequences for our conception of the bounds of military history, the construction of the licit and the illicit, and the nature of clerical identity itself.

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Saunders, Graham Edward. "Bishops and Brookes : the Anglican Mission and the Brooke Raj in Sarawak 1848-1941." Thesis, University of Hull, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305028.

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Gaul, Matthew Hunter. "A Problem of Modernism: A Conversation between C.S. Lewis and some Modern Episcopal Bishops." Thesis, Boston College, 2004. http://hdl.handle.net/2345/493.

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Thesis advisor: Peter Kreeft<br>In a letter dated 1939, C.S. Lewis wrote, “To me the real distinction is not between high and low, but between religion with a real supernaturalism and salvationism on the one hand, and all watered-down and modernist versions on the other.” Today, the branch of the Anglican Communion in America (the Episcopal Church, and to a less visible extent, the Church of England,) is contemplating a formal split along these very lines. It is popularly believed that the major issues in contention revolve around sexuality, but in America's sex-obsessed culture, sexuality is merely the most visible dividing-line. This dialogue seeks to create several fictional modernist bishops, based on both the writings of real Episcopal bishops and on Lewis' own writings, and put them in conversation with Lewis in order to examine their arguments and offer some of Lewis' own timeless wisdom<br>Thesis (BA) — Boston College, 2004<br>Submitted to: Boston College. College of Arts and Sciences<br>Discipline: Theology<br>Discipline: College Honors Program

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O'Brien, John Stephen. "A study of the perceptions of bishops, pastors, and future pastors toward Catholic schools." Diss., Virginia Polytechnic Institute and State University, 1986. http://hdl.handle.net/10919/71265.

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The purpose of this study was to investigate the perceptions of the Roman Catholic bishops, pastors, and future pastors of the United States concerning the (1) value, (2) effectiveness, (3) funding practices, and (4) future structure of Catholic schools in the United States. The data for the study were generated from completed questionnaires returned by 80.2 percent of the population of 273 bishops and 52.4 percent of the sample of 660 priests representing the population of 37,572 priests in parish ministry. The questionnaire was modified from one developed by Eugene P. Sullivan of Boston, Massachusetts. Statistical analysis included a frequency distribution analysis of each item, plus a Spearman rho correlation coefficient. A chi-square treatment tested the statistical significance between the expected and observed frequencies. The study accepted a level of significance of .05. Among the findings were the following: (1) A large majority of bishops and priests saw Catholic schools as having a value sufficient to justify their continued existence. (2) They saw Catholic schools as playing an essential role in the church's mission. (3) They saw Catholic schools as academically better than the local governmental schools. (4) They agreed that Catholic schools have a positive impact on the adult religious behavior of their students. (5) They thought the schools make effective use of the church's resources, but use too much of them. (6) They thought that each parish should continue to finance its own school and that the financial support was the responsibility of the whole church. (7) They did not think that parish religious education programs should replace schools. (8) There was less agreement among bishops and priests on financial matters connected with the schools. The recommendations included the suggestion that programs be developed to help priests work with Catholic schools, that a study of regional schools be conducted, that seminaries offer information to seminary students concerning Catholic schools, that the bishops fund an indepth study of religious education programs outside of schools to find an effective alternative to current programs, and that the bishops study the question of funding for Catholic schools.<br>Ed. D.

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