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By Malcolm Grundy

Present public dialogue of faith is characterised by means of clash and acerbity. this can be due partially to the deeply hostile constructions of non secular debates: technological know-how vs faith, theism vs atheism, creationism vs evolution, etc. This booklet appears to Blake's and Wordsworth's poetry for a unique kind of interpretive engagement with faith: person who can contain instead of exclude, and creatively interrelateGÇörather than destructively set at oddsGÇödifferent techniques to faith. The dialogue specializes in a key spiritual imaginative and prescient of every poet, and reveals its means into the query of faith through the reception historical past of educational and well known responses to those visions: the autobiographical, biographical, historic, mystical, psychedelic, and theological. those assorted interpretations mirror diversified elements of the visions in query, and replicate their synthesizing inclusivity. because the poets negotiate various own and company stories of faith, their poetry achieves this inclusive kind of engagement now not by means of looking an unworldly viewpoint that has transcended such debates, yet via making spiritual imaginative and prescient an open assembly flooring for conflicting discourses.

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Extra info for Leadership and Oversight: New Models for Episcopal Ministry

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They can learn much about mutually beneficial working relationships from theories of Democratic Network Governance. A vacuum can be filled in the most appropriate and effective way, and leaders from parish priest to bishop can discover the key which will open doors to greater effectiveness. The identity vacuum Cataloguing a list of deficiencies and inadequacies all adds up to a vacuum in the ways in which we understand, lead and develop our episcopal churches. There is also a significant and more fundamentally serious vacuum in the understanding of how churches relate to their wider communities in ways which build relationships and create mutually beneficial partnerships.

We know a great deal about how to run small, medium-sized and large congregations, we are learning about local ministry exercised in teams or collaborative groups and we are overwhelmed by the imperative that all must be encompassed in the desire to share faith in appropriate methods of Christian mission and pioneer ministry. Sophistication in understanding the nuances and foibles of work in the local church is essential. This may well not be the overarching ingredient in ‘Free’ or ‘Reformed’ churches and in many ‘House Church’ structures.

This is even more so with episcopal churches which take a pride in tracing their origins back to the first communities of Christians. indb 32 29/11/2010 13:47 Episkope – a new old idea 33 of a church they are restructuring. There is a need, probably for the first time, to explain in some detail what episcopal churches are, why their leadership has emerged in the way that it has and how participation in its life takes place. Some of the practices and procedures are different from those in other organizations and the reasons for this have to be explored and explained in more public ways.

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