This article revisits Brian Simon's 1981 judgement that for deep‐seated historical reasons English education lacks a coherent and principled pedagogy. Given that since 1997 the tide of educational centralisation has added teaching methods to those aspects of schooling which the UK government and/or its agencies seek to prescribe, it is appropriate to test the continuing validity of Simon's claim by reference to a major policy initiative in the pedagogical domain: the government's Primary Strategy, published in May 2003. This article defines pedagogy as both the act of teaching and its attendant discourse and postulates three domains of ideas, values and evidence by which both are necessarily framed. It then critically assesses the Primary Strategy's account of some of the components of pedagogy thus defined, notably learning, teaching, curriculum and culture, and the political assumptions which appear to have shaped them. On this basis, the Primary Strategy is found to be ambiguous and possibly dishonest,...

Still no pedagogy? Principle, pragmatism and compliance in primary education

This article proposes a conceptual framework for spiritual leadership of organizational transformation. It begins by pointing out two challenges unaddressed in the current theories of spiritual leadership: 1) the growing epistemological critique of the existing empirical studies of organizational spirituality and 2) the need for a more robust and sophisticated understanding of the “spiritual” aspect of “spiritual leadership.” It addresses the challenges by drawing on Burrell and Morgan's organizational paradigms, Bernard Lonergan's philosophy, Daniel Helminiak's extension of Lonergan's work, and understandings of spiritual transformation from the field of spirituality. It illustrates spiritual leadership for organizational transformation by examining the case of Reell Precision Manufacturing.

The second half of the journey: Spiritual leadership for organizational transformation

Greek artefacts, craftsmen and artists had penetrated Rome since regal days; from the second century BC this trickle had become a continuing and influential flood, contributing together with Italic and Etruscan architecture and art, and the developing central Italian and Roman concrete architecture, to the rich tapestry of the art of the capital. Vespasian (69-79), founder of the Flavian dynasty, showed an astute pragmatism in his handling of architecture and art. In the provinces the architectural and art forms characteristic of the Flavian era continued to flourish. Dynamism returned to imperial commissions with the Romano-Spanish Trajan. The age of Hadrian (117-38) proved to be extraordinary, largely because of the extent to which he was able to impress upon it his own many-sided personality: ruler, philhellene, architect, dilettante, poet, traveller and romantic. The rich artistic harvest of the Flavian to the Antonine ages was not just an imperial, but a corporate achievement, one which offered a worthy inheritance to following generations.

Art and architecture

This article revises Foucault's account of biopolitics in the light of the impact of the molecular and digital revolutions on `the politics of life itself'. The confluence of the molecular and digital revolutions informationalizes life, providing an account of what it is to be a living thing in terms of complex adaptive and continuously emergent, informationally constituted, systems. Also revisiting Foucault's The Order of Things and its interrogation of the modern analytics of finitude, the article argues that our contemporary politics of life is therefore distinguished by the quasi-transcendentals that now distinguish informationalized life: circulation, connectivity and complexity. Here, too, the article argues, the figure of Man, which once united the quasi-transcendentals of life, labour and language, is replaced by the contingency that now unites circulation, connectivity and complexity. Observing that a life of continuous emergence is also one in which production is continuously allied with destruction, such a life is lived as the continuous emergency of its own emergence. This account of contemporary biopolitics, together with its emergency of emergence, contrasts, in particular, with that offered by Agamben in his appropriation of Schmitt.

The Biopolitical Imaginary of Species Being

SCRIPTURE IN HISTORY: A SYSTEMATIC THEOLOGY OF THE CHRISTIAN BIBLE Joseph K. Gordon, B.A., M.Div. Marquette University This work utilizes advances in philosophical hermeneutics, the historical study of Christian Scripture, and traditional theological resources to articulate a systematic theology of the Christian Bible. Chapter one introduces the challenges of the contemporary ecclesial and academic situations of Christian Scripture and invokes and explains a functional notion of systematic theology as a resource for meeting those challenges. Chapter two examines the use of the rule of faith by Irenaeus, Origen, and Augustine to locate the emergence of Christian Scripture within the faith of early Christian churches. It shows that structured, intelligible Christian belief and thought are developing and operative in Christian communities and that such faith guided engagement with Christian Scripture. Chapter three summarizes the judgments of the previous chapter, invokes the doctrines of the Nicene Creed as a rule of faith for locating Scripture within the economic work of the Triune God, and supplements the Creed with judgments and hypotheses regarding divine and human freedom and action and the missions of the Son of God and the Holy Spirit in human history. Such resources provide heuristics of the divine contexts of Christian Scripture. Since Christian Scripture bears the influence of its human transmitters and serves distinctive human purposes, chapter four articulates a philosophical and theological anthropology as an account of the human context of Christian Scripture. Chapters five and six explain the nature and purpose of Christian Scripture within the divine and human contexts of the previous two chapters. The former offers a historical overview and theological evaluation of the material history and diversity of Christian Scripture. The latter provides an account of the unity of Christian Scripture. Scripture is one, despite its diversity, because of the unified work of the Holy Spirit in inspiring and illuminating it in Christian community, because of the unity of its reference to the revelatory work of the Triune God centering on Jesus Christ, and finally because of its usefulness for bearing witness to and facilitating the work of the Holy Spirit and the Son of God in history.

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Scripture in History: A Systematic Theology of the Christian Bible

Acknowledgements. Preface. Prologue. 1. Defining the Enterprise. Theological Integrity. The Unity of Christian Truth. The Judgement of the World. The Discipline of Scripture. 2. The Act of God. On Being Creatures. Beginning with the Incarnation. The Finality of Christ. Word and Spirit. 3. The Grammar of God. Trinity and Revelation. Trinity and Ontology. Trinity and Pluralism. 4. Making Signs. Between the Cherubim: the Empty Tomb and the Empty Throne. The Nature of a Sacrament. Sacraments of the New Society. 5. Living the Mystery. Incarnation and the Renewal of Community. Interiority and Epiphany: a Reading in New Testament Ethics. Resurrection and Peace: More on New Testament Ethics. a Nobody Knows Who I Am Till the Judgement Morninga . Index.

On Christian Theology

Arius: Heresy and Tradition

This is the complete text of the lecture delivered by the Archbishop of Canterbury at the Royal Courts of Justice on 7 February 2008, under the chairmanship of Lord Phillips of Worth Matravers, the Lord Chief Justice, as the Foundation Lecture in a series of public discussions on ‘Islam in English Law’.1 The lecture seeks to tease out some of the broader issues around the rights of religious groups within a secular state, using sharia as an example and noting the substantial difference between ‘primitivist’ accounts of sharia and those of serious jurists within Islam. The Archbishop discusses the implications of some interpretations of Western secular legal systems, which seek to remove from consideration the actual religious motivations and practices of groups in plural societies. Where the law does not take religious motivation seriously, then it fails to engage with the community in question and opens up real issues of power by the majority over the minority and thus of community cohesion. It examines whether there should be a higher level of attention to religious identity and communal rights in the practice of the law: how to manage the distinction between cultural practices and those arising from genuine religious belief; and what to do about the possibility that a supplementary jurisdiction could have the effect of reinforcing in minority communities some of the most repressive or retrograde elements in them, with particularly serious consequences for the role and liberties of women. Is a monopolistic approach to a legal system a satisfactory basis for a modern pluralistic and democratic state? Might there be room for ‘overlapping jurisdictions’, in which individuals can choose in certain limited areas whether to seek justice under one system or another? If we are to think intelligently about the relations between Islam and British law, we need a fair amount of ‘deconstruction’ of crude oppositions and mythologies, whether of the nature of sharia or of the nature of the Enlightenment. Following the text of the lecture is a transcript of the Question and Answer session which followed.

Rowan Williams

Papers

On Christian Theology

Arius: Heresy and Tradition

Civil and Religious Law in England: A Religious Perspective

Lost Icons: Reflections on Cultural Bereavement

Teresa of Avila