church of england ecclesiology and 21st century

Running head: CHURCH OF ENGLAND ECCLESIOLOGY AND 21ST CENTURY 1

CHURCH OF ENGLAND ECCLESIOLOGY AND 21ST CENTURY

By student’s name

Dissertation presented in partial fulfillment of the requirements for the degree of Theology

CHURCH OF ENGLAND ECCLESIOLOGY AND 21ST CENTURY 2

Statement Of Originality

I confirm by submitting this dissertation for evaluation that I am its sole author, and that all

summaries, quotations or extracts from published or printed sources have been properly

referenced. I therefore confirm that this dissertation, in part or in whole, has not been beforehand

presented for any other honor at this or any other institution.


Abstract

The introduction part of the dissertation will introduce the topic by explaining the

ecclesiology of the Church of England and the 21st century and the perceived differences.

Moreover, the introduction part will present the background of the study aim of the study,

purposes of the study including the research questions of the study. A possible aim of the study

would be to explore the differences between the Church of England Ecclesiology and the 21st

century. Possible objectives will include identifying the characteristics of the Church of England

Ecclesiology, Identifying the characteristics of the 21st century, and comparing the characteristics

of the Church of England Ecclesiology and the characteristics of the 21 century.


Acknowledgments

I would like to convey the sincere gratitude to my committee chair Professor, who

possesses the stance and the essence of a genius: he persistently and persuasively expressed a

fortitude of exploit concerning the study and learning, and an enthusiasm concerning teaching.

Without his direction and constant help this dissertation would not have been achievable.


Table of Contents

Statement Of Originality.................................................................................................................................................2

Abstract...........................................................................................................................................................................3

Acknowledgments...........................................................................................................................................................4

CHAPTER 1: Introduction.............................................................................................................................................6

1.0 General Overview and Introduction......................................................................................................................6

1.1 The Account of the Church of England................................................................................................................7

1.2 Background of the Study......................................................................................................................................8

1.3 Aim of the Study...................................................................................................................................................8

1.4 Objectives of the Study.........................................................................................................................................9

1.5 Research Questions...............................................................................................................................................9

1.6 Rationale...............................................................................................................................................................9

1.7 Strengths of the Church of England....................................................................................................................10

1.8 Practices of the Church of England....................................................................................................................11

1.9 Architecture of the Church of England...............................................................................................................13

CHAPTER 2: Literature Review..................................................................................................................................14

2.0 Introduction.........................................................................................................................................................14

2.1 The Church of England and Ecclesiology..........................................................................................................15

2.2 Ecclesiology in the 21st Century.........................................................................................................................15

2.3 Case Study of Churches......................................................................................................................................18

2.3.1 Lincoln Cathedral.........................................................................................................................................18

2.3.2 Liverpool Anglican......................................................................................................................................19

2.3.3 Westminster Cathedral.................................................................................................................................20

2.3.4 HOLY Trinity Brompton.............................................................................................................................24

2.4 Conclusion..........................................................................................................................................................29

CHAPTER 3: METHODOLOGY................................................................................................................................30

3.0 Introduction.........................................................................................................................................................30

3.1 Research Design..................................................................................................................................................31

3.1.1 Research Strategy.........................................................................................................................................31

3.1.2 Qualitative Method......................................................................................................................................31

3.1.3 Qualitative Data Collection Procedure........................................................................................................32

3.1.4 Quantitative Data.........................................................................................................................................32

3.1.5 Questionnaire Design...................................................................................................................................33


3.2 Quantitative Data Procedure...............................................................................................................................33

3.3 Questionnaire Data Collection............................................................................................................................34

3.4 Data Analysis......................................................................................................................................................34

CHAPTER 5: RESULTS AND FINDINGS................................................................................................................35

4.0. Introduction........................................................................................................................................................35

Study Population Characteristics..............................................................................................................................36

Ecclesiological in Church of England.......................................................................................................................37

Interview Data...........................................................................................................................................................40

CHAPTER 5: CHURCH OF ENGLAND ECCLESIOLOGY.....................................................................................42

5.0 Summary, Conclusions, Discussion and Recommendations..............................................................................42

5.5 Recommendations...............................................................................................................................................44

Bibliography.................................................................................................................................................................46


CHAPTER 1: Introduction

1.0 General Overview and Introduction

Some of the biggest churches in England are the catholic churches, which began many

centuries ago. The congregation itself date its foundation to the sixth century Gregorian mission

to Kent drove by St Augustine, in spite of the fact that the Celtic Churches went before it and the

English church did not revoke an ecclesiastical power until Henry VIII was compelled to break

with Rome to secure a cancellation from his wife in the years 1530s. The Reformation

accelerated under Edward VI's officials prior to a brief reclamation of Catholicism under Queen

Mary and King Philip. The Act of Supremacy of the year 1558 reestablished the rupture and the

Elizabethan Settlement diagrammed a path in which the English church was to be both Catholic

and Reformed.

1.1 The Account of the Church of England

This center way implied that the early periods of the Reformation created both Catholic

and Protestant saints, and the later stages saw the Penal Laws rebuff both Catholic and out of the

ordinary Protestants. Amid the seventeenth century, the religious and political debate raised the

Puritan and Presbyterian group to the control of the congregation. Ecclesiastical distinguishment

of George III in 1766 prompted more resilience religions. Enthusiasm for chapel sacrament can

be noteworthy, for example, an enthusiasm for the Sarum ceremony, or the ritual of York or

Canterbury - that is, medieval church formality. Most of this church had many followers that

contributed greatly to the growth of the Church of England. Alternately, it may be an enthusiasm

for sacrament throughout today's congregation - present day formality may be, including the


reordering of temples (here and there spelt re-requesting of houses of worship). Included in the

idea of ritual is the choice of chapel music, church vestments, stately, the level of congregational

cooperation, church parades and additionally the ritualistic course of action of the hallowed

space - and these elements can be all be introduced by their unlucky deficiency.1

Ecclesiology in the Church of England has not been standing. As this church continues to

distinguish itself from subservience to state, discussions increase on how ecclesiology is likely to

gain high profile in this church during this 21st century. In this regard, this study sought to

determine the role ecclesiology has in Church of England during this 21st century.

1.2 Background of the Study

The contemporary Church of England continues to have a few doctrinal strands, now

mostly known as Anglo-Catholic and Evangelical. As of late, pressures between religious

moderates and progressives discover an interpretation in open deliberations over the current

appointment of women and homosexuality inside the congregation. The overseeing structure of

the congregation is in view of words, every managed by a diocesan. Inside every ward are

numerous nearby areas, every containing one (or occasionally more than one) area church. Areas

are by regional standards controlled, yet all have the same priest (termed "Father in God" in the

Church's authority ceremonies) underscoring the see as the neighborhood "family unit" of the

Church and demonstrating its Episcopal nation. The Archbishop of Canterbury is the Primate of

All England, driving the Church of England and going about as a center of solidarity for the

1Bäckström, Anders., Davie, Grace., Edgardh, Ninna., and Pettersson, Per. (Eds.), Welfare and Religion in 21st Century Europe: Gendered, religious and social change. (Ashgate Publishing, Ltd, 2011), pp. 20


more extensive Anglican Communion. The General Synod is the authoritative body of the

congregation and involves diocesans, pastorate, and people.

1.3 Aim of the Study

The aim of this study is to explore how the church of England Ecclesiology shifts on at a

swift pace. "Politically correct" Catholics, for example, are inclined to find the idea of church as

"People of God" abhorrent, as being exclusivist, quasi-racist and self-serving. Others would

think of it and stress is in a negative way, and would desire to stand for the church as a servant of

the disadvantaged or as a herald of divine justice.

1.4 Objectives of the Study

Determine what is required by the Church of England to maintain its popular effects in

diverse nations throughout the world.

Come up with the recommendations that can be utilized by the Church of England to

expand its territories worldwide.

To explore how the mentioned improvements in infrastructure and service provision lead

to the growth and expansion of the Church of England.

To look at the diverse strategies that can be utilized to improve service provision in the

Church of England.

1.5 Research Questions

What is the relationship between the changes of the spaces in the Church of England?

Why is the transformation of ecclesiological idea and how has the church changed?


What are the issues affecting the church, and what have been the solutions to these

issues?

1.6 Rationale

No one can deny the fact that, excellent church service is the most important thing in any

church. Churches need to understand that, service quality enhances or degrades the believer’s

loyalty in the church. A church that proves to respond to believers needs effectively gains a clear

competitive advantage worldwide. Therefore, for churches, it is important to understand how

advanced methods of service provision can improve and serve to provide enhanced advantages to

believers through the improvement of service provision.

1.7 Strengths of the Church of England

On many occasions, this church has had a very strong foundation that has contributed in

spreading the Christianity worldwide. The soonest authentic confirmation of Christianity among

the local Britons is found in the compositions of such early Christian Fathers as Tertullian and

Origen in the first years of the third century. Three Romano-British clerics, including Restitutes,

are known to have been available at the Council of Arles in 314. [10] Others went to the Council

of Sardica in 347, and that of Ariminum in 360 and various references to the congregation in

Roman Britain are found in the works of fourth century Christian fathers. England was the home

of Pelagius, who contradicted Augustine of Hippo's principle of unique sin. While Christianity

was since a long time ago settled as the religion of the Britons at the time of the Anglo-Saxon

intrusion, Christian Britons made little advance in changing over the newcomers from their local

agnosticism. Hence, in 597, Pope Gregory I sent Saint Augustine of Canterbury from Rome to


proselytize the Angles. This occasion is known as the Gregorian mission and is the date the

Church of England for the most part stamps as the start of its formal history. With the assistance

of Christians officially living in Kent, Augustine made his congregation at Canterbury, the

capital of the Kingdom of Kent, and turned into the first in the arrangement of Archbishops of

Canterbury in 598. A later ecclesiastical overseer, the Greek Theodore of Tarsus, additionally

added to the association of Christianity in England.2

1.8 Practices of the Church of England

While some Celtic Christian practices were changed at the Synod of Whitby, the

Christian Church in the British Isles was under ecclesiastical power from most punctual times.

Ruler Bertha of Kent was among the Christians in England who perceived ecclesiastical power

before Augustine arrived, and Celtic Christians were doing teacher work with ecclesiastical

regard much sooner than the Synod of Whitby. Hereford is one of the congregation's 43

basilicas; numerous have histories extending back hundreds of years. This meeting of the

ministers with Roman traditions with nearby priests was summoned in 664 at Saint Hilda's

twofold cloister of Streonshalh, later called Whitby Abbey. King Oswiu managed it, who did not

participate in the open deliberation, however made the last running the show. Authority figures

from 2005 show, there are 25 million immersed Anglicans in England and Wales. Because of its

status as the built church, as a rule, anybody may be hitched, have their kids baptized or their

memorial service in their neighborhood ward church, paying little mind to whether they are

submersed or standard church goers.

2Nelstrop, Louise., and Percy, Martyn. (Eds.), Evaluating Fresh Expressions: Explorations in Emerging Church: Responses to the Changing Face of Ecclesiology in the Church of England (Hymns Ancient and Modern Ltd, 2008), p.8


Somewhere around 1890 and 2001, churchgoing in the United Kingdom declined

consistently. In the years 1968 to 1999, Anglican Sunday church attendances just about divided,

from 3.5 every penny of the populace to only 1.9 every penny. One study distributed in 2008

recommended that if current patterns were to proceed with, Sunday attendances could tumble to

350,000 in 2030 and only 87,800 in 2050. In 2011, the Church of England distributed insights,

demonstrating 1.7 million individuals going to no less than one of its administrations every

month, a level kept up following the turn of the thousand years. One million people take part

every Sunday and three million join in the Church of England on Christmas Day or Christmas

Eve. The congregation likewise guaranteed that 30% go to Sunday adore at any rate, once a year;

more than 40% go to a wedding in their neighborhood church, and still more go to a burial

service there.

The Church of England has 18,000 dynamic appointed church and 10,000-authorized lay

pastors. In 2009, 491 individuals were suggested for appointment preparing, keeping up the level

at the turn of the thousand years, and 564 new churches (266 people and 298 men) were

appointed. More than a large portion of those appointed (193 men and 116 people) were

delegated to full-time paid service. In 2011, 504 new pastorates were appointed, including 264 to

paid service and 349 lay perusers were admitted to service, and the mode age scope of those

prescribed for appointment preparing had remained 40-49 since 1999. In most cases the way the

church carries out its daily activities have changed over the year. Conventional Choral Evensong

is a staple of most churches. The style of song droning beholds back to the Church of England's

reformation roots. Amid the twentieth century, the church, for example, Charles Wesley

presented their styles of love with idyllic psalms. In the recent a large portion of the 21th

century, the impact of the Charismatic Movement fundamentally modified the love customs of


various Church of England wards, influencing those of fervent power. These chapels now

receive a contemporary love manifestation of administration, with insignificant formal or custom

components, and joining contemporary love music.3

1.9 Architecture of the Church of England

Most analysts have never found the exactly what makes up the Anglican Church. Often

times, who is "in," who is "out" (of accord) is apparently settled in to rest upon minority choices,

and novel practices whereupon even the majority– in Christian history and still today – are not

concurred. Even amidst present debate, it gets to be passing that there are sure things that do

make us Anglican. Adore saw as the neighborhood service of Word and Sacrament, revere in

which the formal perusing of scripture and the Psalms assume an enormous part, love where the

holy observances are essential, venerate, which is mindful of the ceremonial seasons and the

lives of the holy people, love. Which is interested in social impacts both memorable and

contemporary, adore in connection with the ceremony, dress, and sacrosanct space: all these

things, taken together, make for an Anglican style.

The Ecclesiological Society has individuals who are especially keen on the medieval

church building design, especially of area temples. Others represent considerable authority in

Saxon construction design or Norman building design. Others are to be occupied with

Carolingian church structural engineering, of which a significant sum makes due on the

Continent of Europe. Different periods additionally intrigue our individuals, including the

Georgian period. A hefty portion of them adore the Victorian period, however asking who is the

best Victorian church modeler is liable to begin an overwhelming civil argument! Present day

3Walsh, John., Haydon, Colin and Taylor, Stephen. (Eds.), The Church of England c. 1689-c. 1833 (London: SAGE, 1993), p, 20.


church construction modelling is likewise examined and twentieth century church structural

design.


CHAPTER 2: Literature Review

2.0 Introduction

Therefore, the sixteenth-century Church of England gradually, but steadily, saw itself

under Elizabeth as part of the wider Reformed branch of Continental Protestantism. In terms of

ecclesiology, this meant that the visible church was considered to be primarily a human

institution with a divine vocation to proclaim the Gospel through Word and Sacrament.

First part of this dissertation offers a simple definition of ecclesiology and the ‘church of

England’ prior to considering how to describe their connection.

2.1 The Church of England and Ecclesiology

Ecclesiology can be termed as the theoretical study of Christian Church. In 1830s, the

word was an English neologism, but within a few years, it was referred to as the science of

building and decoration of church buildings, hence may still be used. It can also be defined as the

study of the church. It comes from the Greek words meaning assembly and word to mean the

study of the church. The church is the assembly of believers belonging to Christ.4

In theological perspective, ecclesiology deals with the origins of Christianity, its relationship to

Jesus, role, policy, leadership, discipline as well as its destiny. Since various ecclesiology

provide shapes to different institutions, the word may also mean a particular church or

denomination’s feature, self-portrayed or otherwise, therefore the expressions like the Lutheran

ecclesiology, ecumenical ecclesiology and Roman Catholic ecclesiology.

2.2 Ecclesiology in the 21st Century

4 Fisher, Peter, ‘Presbyteral Ministry in the Church of England,’ Ecclesiology, 1(2005), pp. 43-55. doi:10.1177/1744136605051886


The second part momentarily outlines the development of ecclesiology in the 21st century

in a bid to offer context for the discussion. Part three tries to provide in detail the major ways in

which ecclesiology has been employed to describe the ‘church of England,’ especially in its

character, identity, vocation and motivation.

The history, including the character of the Church of England, is trying as it does to maintain

different emphases and understandings of the ministry, often making it difficult to handle these

questions in a rational and united manner. The complex frequently surfaces or lies below the

surface in general Synod argues on liturgical, ecumenical as well as the ministry-related issues

(Arnold, 2010). This report is provided as a resource for the incomplete discussion as the Church

of England reacts to the issues to renew its ministry for the 21st century. It may also be of interest

to other churches asking themselves similar questions. Churches with comprising of the three-

fold ministry of deacons, bishops, and presbyters are coming to terms and to the reality that they

are supposed to revitalize their practice and understanding. Churches that have grown other

patterns of ministry and oversight are currently freer as compared to polemical times to take into

consideration whether the historic forms may have permanent value. Both of these churches are

faced by challenges emerging from the Christian communities that are either feeling their way

towards or consciously refusing change.5

It commences by reviewing the manner in which the Church of England’s ministry has

progressed ever since the establishment of the history, taking into account the fact that while the

historic three-fold ministry of deacons, bishops, and priests has remained central to the life of the

Church of England, there have also been major alterations in the manner in which the ministry is

carried out in the church with self-sustaining laid down ministry, including several forms of

5 Lennan, Richard, ‘Book Review: Who Is the Church? An Ecclesiology for the Twenty-First Century By Cheryl M. Peterson’, Theological Studies, 75(2014), pp. 460-460.


authorized lay ministry becoming more and more significant during the 20th century and new

ideas of proclaimed pioneer ministers and lay pioneers ministries up-and-coming at the

beginning of the 21st century.6 Deriving from the work of theologians and sociologists, this

chapter also aims to look into the alterations that have so far taken place in the British society in

the current years, taking into the challenges open to the Church of England by changing patterns

of religious and social affiliation. Finally, it scrutinizes what missiologists are telling us

concerning the manner in which we ought to carry out the mission in light of these alterations.

In the initial five years of the 21st century, these 20th century progresses have continued to

shape the ministry in the Church of England. Widely speaking, we are where we used to be when

the old century came to an end and is still not clear how the necessity of new expressions of the

Church that we will talk about below will affect the manner in which the Church of England’s

ministry is exercised or the shapes that the ministry will finally take. There has been one major

progress that has been realized. This is the surfacing of established pioneer ministry as a

renowned focus of ministry. Proclaimed pioneer ministers and ministers who, in addition to

having the usual qualities needed for proclaimed ministers: ‘possess the essential vision and gifts

to be missionary entrepreneurs: to guide fresh terms of church and structures of church suitable

to a given culture’ and whose selection, training and employment will take place with the view to

their undertaking this ministry. 7

From the perspective of the Church of England it would, however be impractical to go

down the road that this disapproval proposes. This due to the fact that the Church of England sits

6Cooper, James and Mason, James A, ‘The Church of England and Episcopacy,’ The Irish Church Quarterly, 8(1915), pp. 334.

7 Burnet, Gilbert., and Pocock, Nicholas, The history of the reformation of the Church of England, (Oxford: Clarendon Press, 1865).


on the premise that it does consists of a straightforward message concerning God that it is called

to declare.8 It also sits on the premise that as the conventional of the Christian church has always

thought that the Church is essentially a hierarchical institution in the sense that there are those

called by God to offer leadership and to employ authority over the Church as a whole. Given that

the Church of England accept this as true, any fresh shape of the Church of England’s life must

have the sort of characteristics that Nazir-Ali illustrates.

2.3 Case Study of Churches

This part also covers the case studies in different times in regards to the ‘Church of

England’. These include:

2.3.1 Lincoln Cathedral

This is the Cathedral Church of the Blessed Virgin Mary of Lincoln, or in other words St.

Mary's Cathedral. It is situated in Lincoln in England and is the accommodation of the Bishop of

Lincoln in the Church of England.9

William the Conqueror in 1072 ordered for the building of the first cathedral. St. Mary's

Church was the church that was present before, but it was a mother church and not a cathedral.

Bishop Remigius established the first Lincoln Cathedral on the present site, completing it in

1092. The Bishop passed away prior to the consecration of the church the same year.

Approximately 50 years later, most of the building of the church burnt down. Bishop Alexander

embarked on rebuilding as well as expanding the cathedral, but it in 1185 it was destroyed by an

8Carr, Wayne, ‘The Future of the Parish System: Shaping the Church of England for the 21st Century,’ Ecclesiology, 5(2009), pp. 107-110

9 Taylor, David, ‘The Early West Front of Lincoln Cathedral,’ Archaeological Journal, 167(1992), pp. 134-164.


earthquake. Only the central part of the west front and the lower halves of the west towers

survived in the earthquake. 10

In 1186 King Henry II of England endorsed the election of St. Hugh of Avalon, a

Carthusian monk, as the Bishop of Lincoln. St. Hugh started a major transformation project in

the emerging early English Gothic style, but he passed away in 1200 prior to the completion of

this plan. The east end of the cathedral was improved every time the building was renovated. In

1073, the eastern wall of the Norman cathedral was in the middle of presently the St. Hugh's

Choir. The east end of the Early English building that was established in 1186 was in what is

currently known as the Angel Choir behind the Alter.

The present structure was completed in 1280, but repairs and modifications have carried

on. There have been problems with the spires and towers that were removed in 1807 that were

sometimes believed to be in danger of collapsing.11 This was regardless of the efforts to shore up

the towers by digging below them to boost support, an early trial of what is today a common

engineering undertaking. Lincoln Cathedral and its bishops have played a major role in the

history of the Church of England. The Magna Carta was signed by the Bishop of Lincoln, and

one of the two remaining copies exists in the cathedral’s library.

2.3.2 Liverpool Anglican

Beginning at the very previous times of its genesis and then setting to construct

immediately subsequent to the turn of the 20th Century, in the course of its conclusion in the

year 1978 after 74 long, hard, however, worthwhile years, the recounting account of this

10Lennan, Richard, ‘Book Review: Who Is the Church? An Ecclesiology for the Twenty-First Century By Cheryl M. Peterson’, Theological Studies, 75(2014), pp. 460-460.

11 Taylor, p.133


immense cathedral, the major in the entire of the UK and the fifth biggest in the world, is both

attractive and rather exceptional.

This cathedral is the Church of England, which is the Diocese of Liverpool. It was

constructed on St. James Mount in the province of Liverpool and is the dwelling place for the

bishop of Liverpool. It may perhaps be termed as the Cathedral Church of Christ in Liverpool

province as documented in the manuscript of Consecration, being a dedication to Christ in a

special commemoration of his most magnificent resurrection. It is originate on a plan by Gilbert

Scott. The entire external distance end to end of the building, as well as the Lady Chapel devoted

to the Blessed Virgin, is 189m, making it the best ever and the greatest globally. Its internal

length is 150m.12 Its overall volume is positioned as the fifth-largest in the world. It is also one of

the tallest non-spired Church with a height of 101 m, and also the third tallest structure in

Liverpool city. The cathedral is documented in the National Heritage list as a chosen Grade 1. It

is one of the two present in the city as there is the Roman Catholic metropolitan Cathedral of

Liverpool that is located half a mile towards the north.

Cathedrals are associated with Hope Street that takes its name from William Hope, who is a local

merchant whose residence stood on the site taken up by the Philharmonic Hall, and named before

any of the cathedrals was built.

2.3.3 Westminster Cathedral

Westminster Cathedral in England is the mother church of the Catholic Church in both

England and the province of Wales. The location where the cathedral sits in the City of

Westminster was bought by the Archdiocese of Westminster in the year 1885. Westminster

12Morrish, Peter, ‘The Creation of the Anglican Diocese of Liverpool,’ Northern History, 32(1996), pp. 173-194.


Cathedral is the largest Catholic Church in England and Wales and the seat of the Archbishop of

Westminster. John Betjeman named it a stunning success in lined stone and brick in a

complicated pattern of connection, the auditoriums being entire-brick in an effort to confirm that

the high-quality craftsman has does not require concrete or steel13.

In the late 19th century, the Catholic Church’s chain of command had only been reinstated

in Wales and England, and it was in memory of Wiseman who was the Cardinal and was the first

archbishop of Westminster since 1850. The cardinal died in 1865. The land was purchased in

1884 by Cardinal Manning, who took over from Wiseman. After two bogus beginnings in the

year 1867 that was managed by architect Henry Clutton; and in the year 1892, managed by

architect Baron von Herstel, building began in the year 1895 managed by Manning's successor,

who was the third archbishop Cardinal Vaughan in collaboration with John Francis Bentley as

architect, and constructed in a manner heavily impacted by Byzantine architecture.14

The cathedral started to be used in the year 1903; that was subsequent to Bentley's death.

Among the initial public services in the cathedral was by Cardinal Vaughan's requiem. However,

the Cardinal passed away in June in the year 1903. For grounds of economy, the beautification of

the interior had barely been commenced and still a great deal remained to be accomplished.

Under the laws and regulation of the Catholic Church at the moment in time, no position of

worship could possibly be sanctified unless liberated from arrears and comprising its structure

done, so the sanctification service was not done up to 28 June in the year 1910.

13 Vann, Stanely, ‘Westminster Cathedral’ The Musical Times, 133(1992), 110doi:10.2307/966416

14Rowell, Geoffrey, Newman, the Church of England and the Catholic Church,’ New Blackfriars, 92(2011), pp. 130-143. doi:10.1111/j.1741-2005.2010.01406.x


In the year 1977, as part of the cathedral’s Silver Jubilee Celebrations, the place of worship was

visited by Queen Elizabeth II. Even though a religious service was not conducted, the visit was

meant to be a flower show, which was extremely representative as the initial visit of a

sovereignty ruler of the United Kingdom to a Catholic church in the state ever since

the Reformation. On 28 May in the year 1982, the initial day of his six-day pastoral visit to the

UK, Pope John Paul II conducted a Mass in the cathedral.

In the year 1995, at the invitation of Cardinal Basil Hume, the cathedral was yet again

visited by Elizabeth II, however this moment in time for a liturgy, the first participation of a

reigning monarch of the UK in a Catholic Church liturgy for several years. On Saturday 18

September 2010, on the third day of his four day state visit to the United Kingdom, Pope

Benedict XVI also celebrated Mass in the cathedral.15

In January 2011 the cathedral was the venue for the reception and ordination of three

former Anglican bishops into the newly formed Personal Ordinariate of Our Lady of

Walsingham. The whole building, in the neo-Byzantine style, covers an area of about 5 017

m2 (54000 sqft); the dominating factor of the scheme, apart from the campanile, being a spacious

and uninterrupted nave, 18 m (60 ft), covered with domical vaulting.

In planning the nave, a system of supports was adopted not unlike that to be seen in most Gothic

cathedrals, where huge, yet narrow, and buttresses are projected at intervals, and stiffened by

transverse walls, arcading and vaulting. Unlike in a Gothic cathedral, at Westminster they are

limited to the interior. The main piers and transverse arches that support the domes divide the

nave into three compartments, each 5.56 m2 (60 sq ft). The domes rest on the arches at a height

of 27 m (90 ft) from the floor, the total internal height being 34 m (111 ft).

15 Taylor, p. 134


In selecting the pendentive type of dome, of shallow concavity, for the main roofing,

weight and pressure have been reduced to a minimum. The domes and pendentures are formed of

concrete, and as extraneous roofs of timber were dispensed with, it was necessary to provide a

thin independent outer shell of impervious stone. The concrete flat roofing around the domes is

covered with asphalt. The sanctuary is essentially Byzantine in its system of construction. The

extensions that open out on all sides make the corona of the dome seem independent of support.

The eastern ending of the cathedral proposes the Lombardic and Romanesque style of Northen

Italy. The basement has opening into the sanctuary, therefore closely following the Basilica of

Sant’ Ambrogio, the free walkway under the eaves, the timber roof preceding the curve of the

tip, are all well-known features. The enormous walls resist the pressure of a crypt 48 feet in

length. Even though the cruciform plan is scarcely visible inside the building, it is emphasized

outside by the gallantly prognostic transepts. These with their slated roofs, double gables, and

square turrets consisting of pyramidal stone cappings proposes a Norman model in striking

difference to the rest of the design.16

The major structural sections of the building are made of concrete and brick, the final

material being utilized for the crypting and auditorium of graduated thickness and intricate curve.

Following Byzantine tradition, the inside of the Church was devised with a thought to the

application of mosaic and marble. Throughout the external, the abundant introduction of white

stone bands in relation with the red stonework is quite widespread in the instant area producing

an intuition quite alien to the British eye. The central entrance frontage is obliged to its

composition, in an assessment to accident away from design. The most well-known aspect of the

frontage is the intensely lower-level arch over the central entrance, bordered by tribunes, as well

as the stairway steeples. The elevation on the north having a length of 300 ft and compared with

16 Taylor, p.134

http://en.wikipedia.org/wiki/Lombardic_architecture

http://en.wikipedia.org/wiki/Pendentive


the vertical lines of the campanile and transepts, is highly striking. It sits on an incessant and

plain basement of stonework and only beyond the flat roofing of the chapels does the

arrangement presume a different outline (Woollard, 2014).

A visitor entering the cathedral, will recognize the non-existence of a large and well-

lighted outer narthex, consisting of main entrances, but this is soon forgotten due to the superior

proportions of the nave, and the granite columns, with capitals of Byzantine type holding the

galleries, including the other parts of the church. The granite chosen for the columns were in

most cases gotten from formations mined by the prehistoric Romans, mainly in Greece.

2.3.4 HOLY Trinity Brompton

Holy Trinity Brompton with St Paul's, Onslow Square and St Augustine's, South

Kensington, often known as HTB, is an Anglican church in London, England. Before the

building of the Cathedral, the existing location was a division of the

huge parish of Kensington that was serviced only by the close St Mary Abbots church. In the

early 1820s the neighborhood was in the middle of a considerable population raise so a choice

was taken to acquire land and build a new church (Walcott, 1877). The church was a

Commissioner’s Church getting a funding from the church building commission directed and

meant for its cost. The total price of the church was £10,407 from the recent audit towards which

the commission paid £7,407. Thomas Donaldson was the architect of this church. It has been

graded II in the listed building. After 3 years of building of the church, it was sanctified in 1829.

The same building stands at present, despite having been greatly customized. At some point, a

section of Holy Trinity Brompton’s land was sold to the Roman Catholic Church in a bid for

them to construct the London Oratory. This led to an extended driveway from Brompton road

that the church manages to acquire relative serenity. The most current chief adjustment was


during the 1980s when the vault was renovated to allow for meeting rooms and an area for the

bookshop. During this period, the pews were scrapped and reinstated with chairs to enable for

better flexibility in seating arrangements that seemed crucial as Alpha grew. The considerable

growth of the Alpha course for the past eighteen years has seen the course being the major talk of

the church having its current history illustrating this. During the Cold War, the small sculpture of

St Francis of Assisi found near to the west door was utilized as dead letter box by the Russian

spies.

From the streets of the Holy Trinity Brompton, there is the light placed under a stack.

This run-off-the-mill church and its subsidiary office blocks are inserted away up an extended,

leaf-strewn driveway in Knightsbridge in London monitored by the Albert Museum, Victoria and

the Bromtpon oratory, last mainstay of conventional Roman Catholism.17

But the modest setting is just about the only thing that is low-key about HTB. Since the

early 1980s it has been exporting a noisy mini-reformation to the rest of the Church of England,

with its rock-band style of worship, social activism and unabashed evangelical drive to make

converts. Where many other inner-city parish churches attract an ageing congregation of 20,

HTB packs in several thousand on this site and two neighboring overspills. Indeed, such is the

demand that it has also "planted" itself (a polite way of saying taken over) in 20 other churches

across the capital, with similar results.

Then there is its Alpha course – "informal, friendly and fun", according to the literature

I'm given in the HTB's basement bookshop-cum-coffee bar. A free 11-week programme of after-

dinner talks on "Who is Jesus?" and "How Do I Pray?” it is aimed squarely at nonbelievers and is

17 Woollard, Anthony, ‘Anglicanism Revived? A New Look at the Ecclesiology of the Church of England,’ Modern Believing, 55(2014), pp. 245-256. doi:10.3828/mb.2014.24


credited with bringing tens of thousands to the faith. It has been widely copied. Worldwide, an

estimated 19 million people are said to have given it a try.

One graduate of HTB is Justin Welby, who will be the next archbishop of Canterbury.

Though Christianity had been very much part of his school and college days, he started

worshipping here in the 1980s, just as the HTB phenomenon was taking off. He had a formal

role as a lay leader for several years before going to seminary in 1989. 18

The focus following Welby's surprise appointment to Lambeth Palace – after just a year

as bishop of Durham – has been on his Eton pedigree and business background as an oil

executive. But at least one churchy website has looked elsewhere for the reason this dark horse

pipped more favoured runners to the line: "HTB lands its first archbishop of Canterbury" ran its

headline.

There is logic to the claim. If I had been tasked with finding a new leader for a church

brought down by a bitter and all-consuming battle over women bishops and homosexuality,

opting for someone who could sprinkle a bit of HTB stardust on the whole unseemly spectacle

would have proved nigh on irresistible19. For this, is the growing, vibrant, engaged-with-the-

world part of Anglicanism, the bit that apparently gives the lie to the suggestion that the national

church has had its day. Even those who come from longer-established and more staid Church of

England traditions cannot but be, as another bit of Anglican jargon goes, HTB-positive.

"They are very good at numbers," says the broadcaster and Northampton shire vicar, the

Rev Richard Coles, part of the more liberal wing of Anglicanism. "So it would be foolish to be

18Walcott, Mackenzie, ‘VII—The Early Statutes of the Cathedral Church of the Holy Trinity, Chichester, with Observations on its Constitution and History,’ Archaeologia, 45(1877), pp. 143-234. doi:10.1017/s0261340900006986

19Boulding, Meryer, ‘Women Bishops for the Church of England?’ Ecclesiology, 2(2006), pp. 221-232. doi:10.1163/174553206x00089


disparaging. In fact, the rest of us look at them with envy." And novelist Salley Vickers, while

conceding that the HTB approach is "not my kind of Anglicanism", applauds its proven appeal to

a younger generation usually absent from the pews: "It seems to be in touch with something

more basic".20

Subsequently, there exist layers of books to go along with the plethora of nightfall

courses, which creates a devotion to HTB a great deal as compared to the Sunday-morning

attachment. It intends to place Christianity blatantly in the midst of contemporary living. As well

as the foundation Alpha, there are gatherings for wedded couples ‘Give your Relationship and

MoT’, as proclaimed by the notice, which is placed at the opening, parenting enhancers, and

workshops dubbed ‘God At Work.’ There are paths on identifying work, organizing money, and

at the same time conquering addiction to sex, pornography, drugs, alcohol as well as overeating.

There is nothing latest concerning the church operating in the community, and this has forever

been a piece of its task, however, at the Cathedral, it has been set a fresh vitality, brilliant fresh

packaging in conjunction with an image of a boyband representation exploring into a wheel-like

container, and is associated overtly to dynamic evangelism.

There is not a bit of that coyness concerning even declaring Jesus in case it puts backs up

in our largely secular, sceptical society. And none of that feeling that faith is essentially private

and reflective. At HTB it's out, proud and shout the Lord's name in the public square.

In addition, it consists of little time for the admiration often originated in customary

Anglican parishes for chronological churches, selective vestments, including formal liturgy. It

attempts to convey the gospel to the world instead of waiting for the world to find itself in front

of the altar by accident.21 So the church talks concerning the fresh expressions and the mission-

20 Taylor, p. 13421 Boulding, p.221


shaped church. One of the most common notions is café theology that means discussing belief in

local Starbucks.

The church has fruitfully employed business language and explains its approach to belief

as task-oriented. And this is how it marginalizes anything it sees emerging towards safeguarding

the core of Christian message. So while most of the people presume that it is on the conventional

side on questions like those as homosexuality and women bishops, it has not in any case

pronounced publicly in these arguments since it regards them as marginalized. There is yet

another feature of the Cathedral method that may perhaps weigh it down when inspected on a

more varied canvas. Despite the fact that it has extended from this fussy church to other parishes

in London in disadvantaged areas, the thought remains that it fits both the well-heeled and the

young as well.22

His representation of the Cathedral label stands contently with Welby circa in the 1985,

during the day by a wealthy oil executive, during the nightfall and weekends a lay head. His

communal setting also chimes without doubt with that of his close ally and near modern-day at

Eton, the existing priest, the Rev Gumbel Nicky, and for that reason Nicky’s old Etonian

precursor, the Rev Millar Sandy, currently the bishop.

But while he went on to clock up notable successes in strife-ridden Nigeria and inner-city

Liverpool, where Etonians and the "officer class" are thin on the ground, there are still question

marks over the viability of translating HTB's ability to give Anglicanism a shot in the arm to

Lambeth Palace. Rowan Williams also arrived at Canterbury publicly extolling its virtues and

attending Alpha conferences. His wife, Jane, is still involved at HTB's theological institute. Yet

it didn't appear to make his time as Anglican leader any less of a via dolorosa, or his legacy at

reviving and refocusing his church any more impressive. But Williams was a cerebral product of

22 Lennan, p. 460.

http://www.theguardian.com/uk/rowan-williams


the highest circles in British intellectual life. In Welby, Anglicanism has appointed an ex-

businessman who has a natural affinity with the church's most businesslike movement. It could

be a winning combination.23

2.4 Conclusion

In conclusion, today there is increasing worldly conventional Anglicanism who major

function is promoting public ethics, instead of encouraging certain theological commitments. An

increasingly worldly western society gains its public decency no longer even third-hand from the

Judeo-Christian custom, but from a duty to safeguard the unusual expression of self. On the other

hand, there is the transformed biblical Anglicanism whereby Charismatics, Evangelicals and

Anglo-Catholics are joint by a universal thought in the power of the Gospel to forgive our sins,

reuniting us with God through Christ’s death and resurrection in order that we be united to Him

and to other believers now and ever. The sense of unity existing between these groups is that

strong to the extent that many of the believers view themselves as personally linking all the three

streams. In this case, there is morality-driven Anglicanism conventional that has assumed a new

worldly morality. In addition, there is a transformed historic Anglicanism having various

theological stories, but comprised of a common understanding of new life in Christ and a general

commitment to conventional biblical morality. What has emerged is that now that the 19th

century Anglican moral consensus has crumpled at the start of the 21st century, there is an

emergent slow crumbling of the Anglican Communion itself.

23Woollard, Anthony, ‘Anglicanism Revived? A New Look at the Ecclesiology of the Church of England,’ Modern Believing, 55(2014), pp. 245-256. doi:10.3828/mb.2014.24


CHAPTER 3: METHODOLOGY

3.0 Introduction

The purpose of this chapter is to explain how the data for this study was collected. Using

secondary sources such as journal articles and books is also considered as research.

3.1 Research Design

This study utilized primary and secondary research. This constituted both quantitative

and qualitative research which provided a useful exploration for the issue being investigated.

Secondary research was investigated using literature review to help in identifying the issue of


ecclesiology in the 21st century. Basing on the examined literatures, a structured interview was

developed to help in obtaining firsthand information to answer the study questions.

Conversely, primary research was done to supplement secondary research. This was vital

in obtaining qualitative and quantitative data in determining Ecclesiology in the Church of

England in the 21st century.

3.1.1 Research Strategy

This study utilized a case study. A case study is an intensive analysis of a given unit by

emphasizing on the developmental factors that relate to a given context24. For this study, the

focus will be on a single unit which is the Church of England based in London. Exploring this

phenomenon will benefit from the use of the case study strategy. This study found the use of a

case study to very significant because it gives the researcher the control over events. Also, a case

study is usually objective because the researcher is usually not involved in the event that is

sometimes limited by tome and budget. In this study, the ecclesiological event is examined for

the Church of England because it is very debatable in the future of such churches.

3.1.2 Qualitative Method

In this study, the qualitative method used involves the use of interviews and the

documentary method. The latter is all about collecting data from journal articles, mass media and

books among other sources. These documents were collected and used in the study review

section. Peer reviewed journal articles were used to understand the phenomenon of

ecclesiological in the Church of England. The research utilized information from other scholars

who have examined in the field of theology.

24Merriam Webster Dictionary, Case Study, (Merriam Webster Dictionary, 2009) <http://www.merriam-webster.com/dictionary/case%20study>


3.1.3 Qualitative Data Collection Procedure

Collecting data for this study was very significant part. As revealed earlier, data was

collected via the interview process. In this manner, before selecting a research strategy, I first

point out the attributes of individuals having a place within the target population. Dialect issues,

geographic restrictions were additionally a part of alternate factors I analyzed first. In this

instance, my target populace is made up of the Church of England pastors and clerics. At that

point, within each group, I decided a likelihood test.25

For this project, I interviewed the secretary General of the Archbishops’ Council and General

Synod of the Church of England and the 4 bishops of the 4 major Cathedrals for a week between

5.30pm to 6.30 p.m.

3.1.4 Quantitative Data

The collection of quantitative data in this study involved the use questionnaires. A

questionnaire is a method for collecting data by the use of a series of questions written about the

subject to be investigated seeking opinion from the targeted population. Furthermore, a

questionnaire helps in establishing the views that people have in supporting a given argument.26

In this study, questionnaires were administered directly to the respondents. The quantitative data

selected from the leaders of the Church of England was converted into percentages to achieve

quantitative objectives.

25Al, Serhun, ‘Interpretive research design: concepts and processes,’ International Journal of Social Research Methodology, 16(2013), pp. 351-352.

26Jankowicz, Agniezka, Business research projects, 4th ed., (Luton Business School, UK, 2005), p.40


3.1.5 Questionnaire Design

Printed questionnaires were administered to the respondents. It had 10 items used in

determining ecclesiological in Church of England in the 21st century. The investigator conducted

a pilot study using eight students in the university based in the school of theology. After this pilot

study was conducted minor changes were done on the questionnaire before it was distributed.

The questionnaire consisted of a demographic question to determine whether the

participants were meeting the study expectations. Some of the characteristics considered in this

section were age, experience in the Church of England, which were vital in description of the

study sample. Answering of these questions was done using close-ended questions. The first

series of questions covered the relationships of the spaces in the Church of England. The second

series of questions helped in explaining why transformation of ecclesiological idea and how it

has changed the Church of England. The last series of questions examined the issues affecting

the Church of England and what solutions have been used in addressing this issue.

3.2 Quantitative Data Procedure

The research will be done in England. Organized methods will utilized to gather

information from the target gathering of a given review. The target population for this study will

be the archbishops of the 4 Cathedrals and the people of the Church of England. The research

will focus mainly on the Church of England ecclesiology and the 4 major Cathedrals. This

population was targeted because it represented the large congregation of the 4 Cathedrals and

their archbishops, which the research thesis addresses. The survey will contain a number of

inquiries, which the questionnaires are obliged to react to. Validity is inherently more difficult to


establish within a single statistical measure. If a questionnaire is perfectly valid, it must measure

in such a way that inferences drawn from the questionnaire are entirely accurate.

3.3 Questionnaire Data Collection

After the questionnaires were designed and approved, the participants were contacted and

asked to prepare for the day by which the questionnaires will be administered. The questionnaire

were given together with a consent letter that helped the participant’s understand the purpose of

the study. Furthermore, the researcher contact information was provided to participants to use in

case of any concern.

3.4 Data Analysis

The questionnaire consisted of 10 items that helped in collecting quantitative data. The

questions in the questionnaire addressed one or more study questions in the investigation.

Demographic questions were analyzed using percentages and frequencies. Also, other questions

were analyzed using tables.


CHAPTER 5: RESULTS AND FINDINGS

4.0. Introduction

The purpose of this study was to analyze the Church of England, the transformation of

the ecclesiological concept and how the church has changed. It further went ahead to examine

the case studies of the four main Cathedrals from different times. In this chapter, the results were

gathered and organized in response to the issues highlighted in Chapter 1. Two basic objectives

drove the gathering of the data and the consequent data analysis. Those objectives were to extend

a foundation of knowledge concerning the Church of England and the changes that have so far

taken place, including the four main Cathedrals, which are the Lincoln Cathedral, the Liverpool

Anglican, West minster Cathedral and the HOLY Trinity Brompton. These goals were attained.


Study Population Characteristics

The Church of England comprises of several cathedrals, but the 4 major cathedrals were

sampled from which respondents including the Secretary General of the Archbishops’ Council

and General Synod of the Church of England, 4 clergies from the four cathedrals with each

providing one clergy; Lincoln Cathedral, the Liverpool Anglican, West minster Cathedral and

the HOLY Trinity Brompton, and 24 individuals of the community, who are worshippers in the

four cathedrals. Systematic sampling was utilized to select the 24 respondents, six from each of

the four cathedrals. Due to the small number of respondents selected, the questionnaires were

issued to everyone, although 2 of the respondents did not respond. In total the respondents were

29 in number, and all the respondents were adults, comprising of 26 men and 3 elderly women.

The women were members of the Cathedral. The interviews were only directed to 5 of the

respondents; the secretary general of the Archbishops’ Council and the 4 bishops of each of the 4

cathedrals (See Table 1).

Their willingness to participate in the process was very appealing. Of the total surveys

analyzed, 25 percent were from the Lincoln Cathedral, 23 percent from the Liverpool Anglican,

20 percent from the West minster Cathedral, while 32 percent were from the HOLY Trinity

Brompton Cathedral. The majority of the respondents pointed out that the Church of England has

gradually and steadily changed. Majority of the respondents, were male between the ages of 50-

60 (88%), held advanced college degrees (90%), fully committed and devoted to the church

(86%). Out of the total number of respondents, 20% held positions in their respective churches.

Section one of the questionnaire consisted of questions that asked to identify and name

the churches that became cathedrals. Results showed that the majority of the respondents (80%)


reported that 90 churches of England became cathedrals, while the (15%) of the respondents had

were not aware.

Fifty percent of the respondents reported that Cathedrals that were one time Roman

Catholic are now under the dominion of the Church of England. Once again, the majority 54% of

the respondents expressed the belief that there exists a relationship between the shapes and the

spaces of the Church of England. It could also be crucial that the respondents in this study reflect

a bigger percentage of church leaders. As a result, respondents in this study established a

practical understanding and concern for the Church of England issues.

Table 1: A table showing the Study Participants

Participants Number Percentage (%)

Men 26 89.66

Elderly Women 3 10.34

Ecclesiological in Church of England

Under this subsection, the data for ecclesiological idea in this 21st century for this church

is reported. Particular focus was placed in the 21st century. In this regard, the respondents were

asked whether Apostolic Succession was still significant in the operation of the Church of

England. Eighty percent of the respondents revealed that it was still significant (See Fig. 1).


Significant Not Significant Not sure0

10

20

30

40

50

60

70

80

90

Fig. 1: A bar graph showing that Apostolic Succession is still Significant in Church of England

Significance of Apostolic Succession

Resp

onde

nts

(%)

From the above figure, it is apparent that the apostolic succession is still significant in the

Church of England. Also, all the respondents from the different dimensions used in the study

identified that this succession is very vital all the denominations.

When asked whether they value the changing of the ministry of deacons, bishops, and

priest, most of the respondents believed that these change was not necessary (See Fig. 2)


Bishops Deacons Priests0

20

40

60

80

100

120

Fig. 2: Changing of Church of England ministries of deacons, bishops and priests

Church of England Ministries

Resp

onde

nts (

%)

From the above figure, it is apparent that the ministries of bishops, deacons and priests are very

instrumental in the Church of England. This implies that the members are comfortable with these

ministries in this church.

When asked whether the hierarchical situation is still vital in the Church of England,

most of the respondents revealed that this form of leadership is still instrumental in the Church of

England (See Fig. 3).


Yes

No

0 10 20 30 40 50 60 70 80 90 100

Fig. 1: Value of Hierachical Leadrship in Church of England

Respondents (%)

Valu

e of

Hie

rach

ical L

eade

rshi

p

Interview Data

As explained in the methodology section, 5 leaders from this church were interviewed.

The purpose of the interview was to determine the issues that impact the Church of England and

possible solutions to it. The first issues identified was the process of leadership succession. An

interview with one of the clergies revealed that there is always a conflict of leadership

succession. This usually results from the changes in the society where the community expects the

leaders to meet certain educational qualifications. This issues has been solved through ensuring

that the leaders undergo certain educational training like in leadership.

Another issue identified is the ever chain community needs. For example, the community

normally waits for the church to respond to certain issues. One of the clergy revealed that the

church may not respond in the way the community expected. To deal with issues, one of the

clergy said that “we try as much as possible to deal with new issues in regard to the church

doctrine.”


The last issue affecting the church is the increasing number of cathedrals whose doctrines

are a direct opposite of the old cathedrals. Some cathedrals do not have a clear doctrine that can

trace their history. One leader revealed that “what the current cathedrals are prating is a direct

opposite of the elater ones.” This issue is dealt with by ensuring that a common doctrine is

normally applied to different cathedrals.


CHAPTER 5: CHURCH OF ENGLAND ECCLESIOLOGY

5.0 Summary, Conclusions, Discussion and Recommendations

The objective of this chapter is to sum up the study that was carried out. Included in this

summary are an evaluation of the objective of the study, a restatement of the research questions,

and a summary of the study results, discussion and conclusions. Recommendations for future

research wraps up this chapter.

5.1 Conclusions and Discussions

Considering the findings of this study, it is concluded that the Church of England is really

changing in the 21st century. Even though the members still support its ministers, there is a clear

need for change. This finding is supported by Arnold (2010) who reveals that the community

pressure calls for change in this church ministry.27

Also, the hierarchical nature in this church is still very significant because of the belief

that leadership and authority if from God. This finding is consistent with the study by Cooper

and Mason.28 In this study, the hierarchy in church leadership is to some degree supported by

belief in God.

Also, the issues that the church encounters in the recent century are based on community

pressure. For instance it has been found that the need for suitable leaders is based on the

community need for an educated individual. In responding to such pressures, it is upon the

church to come with different ways that respect the needs of the community. This finding is

27Arnold, John, ‘The Church of England in the Twentieth Century, the Church Commissioners and the Politics of Reform 1948-1998’ Ecclesiology, 6(2010), pp. 128-131. doi:10.1163/174413609x12549868040369

28Cooper, James and Mason, James A, ‘The Church of England and Episcopacy,’ The Irish Church Quarterly, 8(1915), pp. 334.


supported by Lennan (2014) who asserts that most people in the community are unwilling to

change but when that willing is developed the pressure that results need to be respected. 29

The findings in this study show a positive perception by the leaders and members of the

church in regards to the changes that have so far taken place in the church, including ,

maintenance, and improvement and renovation. The leaders of the cathedral reported that the

maintenance of the church facilities is their top priority. It was concluded that this church

response to changes in the 21st century is slow because the church always insist on maintaining

its past doctrines. They indicated that the community and the members of the church are proud

of the overall condition and quality of their churches. They reported further that all these

churches are free and safe from environmental risks. Church leaders also see themselves as

upbeat in tackling issues affecting the church and at the same time, they are trying as they do to

maintain different emphases and understandings of the ministry. They reported that they have

adequate information to formulate decisions concerning the improvement that have to be made

and tackle challenges that face the Church of England. Therefore, it is concluded that the leaders

of the Church of England understand that they are responsible in implementing change in their

respective churches.

Also, it is clear that the members of the Church of England such as the deacons, bishops

and priests are still valued. The church members do not see a reason to change these ministries.

Therefore, it is upon the church leaders to ensure that they structure these ministries to meet the

needs its members in the current century.

Furthermore, even though there is always a creation of new cathedrals in different times,

it has been revealed that their doctrines closely relate to that of the old Church of England.

29 Lennan, p. 460.


Therefore, this issue is always dealt by promoting an investment on doctrines areas that are

similar. It is this step that has made the interaction to be very successful.

5.5 Recommendations

Based on the findings of the study to analyze the Church of England, the transformation

of the ecclesiological concept and how the church has changed, it is apparent that the bishops

and the clergy hold different views concerning the renewal of the ministry of their church. In

order to tackle these differences, it is suggested that the secretary general of the Archbishops’

Council make efforts to ensure that the bishops and the clergies representing all the cathedrals

are kept aware and to come to terms and to the reality that they are supposed to revitalize their

practice and understanding. They should also be made aware of the issues affecting the church

and how to tackle. Understanding, awareness and concerns of the church and the issues affecting

the church can be improved by sharing the results reported in each of the research undertaken

with the church leaders and the members of the Church of England.

In addition, since the findings concerning renovations and improvement and the

information on who manages architects and designers did not focus obviously on any resource, it

would be vital to undertake another study that analyses the issue in a more detailed manner.

Lastly, it would be essential to carry out a study that analyses more closely the issue of

homosexuality and that of the female priest in the Church of England.

Finally, future studies need to consider the use of a larger sample to make improvements

on these findings. Also, increasing the number of interview participants is very helpful in

improving the findings and obtaining new themes in the Church of England.


Bibliography

Al, Serhun, ‘Interpretive research design: concepts and processes,’ International Journal of

Social Research Methodology, 16(2013), pp. 351-352.


Arnold, John, ‘The Church of England in the Twentieth Century, the Church Commissioners and

the Politics of Reform 1948-1998’ Ecclesiology, 6(2010), pp. 128-131.

Bäckström, Anders., Davie, Grace., Edgardh, Ninna., and Pettersson, Per. (Eds.), Welfare and

Religion in 21st Century Europe: Gendered, religious and social change. (Ashgate

Publishing, Ltd, 2011), pp. 20

Boulding, Meryer, ‘Women Bishops for the Church of England?’ Ecclesiology, 2(2006), pp.

221-232. doi:10.1163/174553206x00089

Burnet, Gilbert., and Pocock, Nicholas, The history of the reformation of the Church of England,

(Oxford: Clarendon Press, 1865).

Carr, Wayne, ‘The Future of the Parish System: Shaping the Church of England for the 21st

Century,’ Ecclesiology, 5(2009), pp. 107-110

Cooper, James and Mason, James A, ‘The Church of England and Episcopacy,’ The Irish

Church Quarterly, 8(1915), pp. 334.

De Vaus, David.A., Surveys in Social Research. St Leonards: Allen & Unwin May, T. (2001).

Social research: Issues, methods and process. (Buckingham: Open University press,

2002), p.40

Fisher, Peter, ‘Presbyteral Ministry in the Church of England,’ Ecclesiology, 1(2005), pp. 43-55.

doi:10.1177/1744136605051886

Janesick, Valerie J, ‘The Dance of Qualitative Research Design: metaphor, methodolatry and

meaning,’ In NormanK. Denzin, & Yvonna S. Lincoln (Eds.), Handbook of qualitative

research (pp.209219), (London: SAGE, 1994), p. 209

Jankowicz, Agniezka, Business research projects, 4th ed., (Luton Business School, UK, 2005),

p.40


Lennan, Richard, ‘Book Review: Who Is the Church? An Ecclesiology for the Twenty-First

Century By Cheryl M. Peterson’, Theological Studies, 75(2014), pp. 460-460.

Merriam Webster Dictionary, Case Study, (Merriam Webster Dictionary, 2009)

<http://www.merriam-webster.com/dictionary/case%20study>

Morrish, Peter, ‘The Creation of the Anglican Diocese of Liverpool,’ Northern History,

32(1996), pp. 173-194.

Nelstrop, Louise., and Percy, Martyn. (Eds.), Evaluating Fresh Expressions: Explorations in

Emerging Church: Responses to the Changing Face of Ecclesiology in the Church of

England (Hymns Ancient and Modern Ltd, 2008), p. 8.

Rhodes, Joshua. D., Upshaw, Chioke. R., Harris, Colin. B., Meehan, C. M., Walling, D. A.,

Navrátil, Ariane., and Webber, Michael. E, ‘Experimental and data collection methods

for a large-scale smart grid deployment: methods and first results,’ Energy, 65(2014), pp.

462-471.

Rowell, Geoffrey, Newman, the Church of England and the Catholic Church,’ New Blackfriars,

92(2011), pp. 130-143. doi:10.1111/j.1741-2005.2010.01406.x

sciences (Vol. 5). Boston, MA: Pearson.

Sommer, Robert and Sommer, Barbara. A practical guide to behavioural research: Tools and

Techniques, 5th ed., (Oxford University Press, New York, 2001), pp. 43

Taylor, David, ‘The Early West Front of Lincoln Cathedral,’ Archaeological Journal, 167(1992),

pp. 134-164.

Vann, Stanely, ‘Westminster Cathedral’ The Musical Times, 133(1992), 110doi:10.2307/966416

Vial, Stephane, ‘Philosophy applied to design: A design research teaching method,’ Design

Studies, 37(2015), pp. 59-66. doi:10.1016/j.destud.2014.12.006


Walcott, Mackenzie, ‘VII—The Early Statutes of the Cathedral Church of the Holy Trinity,

Chichester, with Observations on its Constitution and History,’ Archaeologia, 45(1877),

pp. 143-234. doi:10.1017/s0261340900006986

Walsh, John., Haydon, Colin and Taylor, Stephen. (Eds.), The Church of England c. 1689-c.

1833 (London: SAGE, 1993), p, 20.

Woollard, Anthony, ‘Anglicanism Revived? A New Look at the Ecclesiology of the Church of

England,’ Modern Believing, 55(2014), pp. 245-256. doi:10.3828/mb.2014.24

church of england ecclesiology and 21st century

Documents