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

It is a very great pleasure to congratulate the Society on its anniversary, and to do so here in in the library of Lambeth Palace. In doing so, I would want also to express my congratulations to all those involved in the Ecclesiastical Law Journal, which is one of the lasting contributions that the Society has made, is making and (please God) will make, to the life of the Church of England and much more widely. Its professional standards, its variety and depth of analysis and, of course, the extraordinary generosity of the number of people who help to produce it without remuneration is deeply impressive and I am sure that the Society would like to hear just how much it is appreciated across the Church. I once described the work of the ecclesiastical lawyer as analogous to plumbing: no house can really survive without it, but it is not always a particularly romantic or dramatic or rewarding or salubrious job. It just has to be done. But I do think, on reflection, that there is rather more to it than that. I like ecclesiastical lawyers. We are an ordered Church, and an ordered Church means a Church in which the fancies, preferences and egos of those in authority are controlled. A disorderly Church is one in which lots of people’s personalities thrash around, fascinatingly, excitingly and very damagingly. An ordered Church is one in which you have some reasonable expectation of what’s expected of you. During the Second World War, Raymond Raynes of the Community of the Resurrection at Mirfield (a very great and terrible man) wrote to a diocesan bishop who was refusing to release a cleric to join CR because he thought that monastic life was not a priority in wartime. He explained to the bishop that ‘canonical obedience’ meant obedience to the canons, not doing what bishops fancied. And I think that’s a very sound, lasting principle. It is the

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An Appreciation of the Ecclesiastical Law Society on the Twenty-fifth Anniversary of its Foundation

Much discussion of ‘negative theology’ seems to assume that it is simply a policy of not making strong truth-claims about God, even of refusing the positive content of revelation. This essay proposes a typology of negative theologies—grammatical, qualificatory, metaphysical and descriptive—looking at the various points from which negation may arise as an appropriate strategy for adequate or truthful speech about the divine, and seeks to locate these varieties within a spiritual and ecclesial practice, at the heart of which is a commitment to ‘the acceptance of a future’, the recognition of the unfinished nature of language. This is compared with the understanding of language presupposed in creative linguistic work, to suggest that negative theology is best understood not as the expression of a ‘fear of closure’ but as a kind of ‘poetics’ that seeks to do full justice to the act of worship. 

Negative Theology: Some Misunderstandings

Deification and the Divine Image

Humanity: Texts and Contexts

Abstract:The perspectives and experiences of individuals with marginalized identities, including Black, Indigenous, and People of Color (BIPOC), are infrequently represented within empirical research. Inquiry using frameworks such as Critical Race Theory (CRT) allows for deeper investigation into phenomena such as racism and discrimination, acknowledged as a threat to public health. This study utilized the contemporary methodological research approach interpretive phenomenological analysis (IPA), an approach originating in psychology and increasingly being used by researchers in the realm of human behavior and well-being (Smith et al., 2009). The research consisted of in-depth interviews with four Black recreational runners regarding their recreational experiences, focusing predominantly on their experiences running and race per recommendations of the specific six-step research approach recommended by the methodological approach used. A complex relationship between racial and leisure identity was presented by analyzing interview transcripts, constituting two themes, "Be safe, stay safe" and "Tough situations and the growing process." Although the assumption that by not noticing and addressing race is taking a morally correct position, the position also served to evade the role of power, politics, and race in the lives of the runners and the impact discrimination has on everyday leisure experience.

Rowan Williams

Papers

An Appreciation of the Ecclesiastical Law Society on the Twenty-fifth Anniversary of its Foundation

Negative Theology: Some Misunderstandings

Deification and the Divine Image

Humanity: Texts and Contexts

"We Only Run from the Police": A Qualitative Inquiry into the Lived Experiences of Black Runners