Psychological type and attitude towards Celtic Christianity among committed Churchgoers in the United Kingdom: an empirical study

This article takes the burgeoning interest in Celtic Christianity as a key example of the way in which churches may be responding to the changing spiritual and religious landscape in the United Kingdom today and examines the power of psychological type theory to account for variation in the attitude of committed churchgoers to this innovation. Data provided by a sample of 248 Anglican clergy and lay church officers (who completed the Francis Psychological Type Scales together with the Attitude toward Celtic Christianity Scale) demonstrated that intuitive types, feeling types, and perceiving types reported a more positive attitude towards Celtic Christianity than sensing types, thinking types, and judging types. These findings are interpreted to analyse the appeal of Celtic Christianity and to suggest why some committed churchgoers may find this innovation less attractive

Psychological Type and Attitude towards Celtic Christianity among Committed Churchgoers in the United Kingdom: An Empirical Study

This article takes the burgeoning interest in Celtic Christianity as a key example of the way in which churches may be responding to the changing spiritual and religious landscape in the United Kingdom today and examines the power of psychological type theory to account for variation in the attitude of committed churchgoers to this innovation. Data provided by a sample of 248 Anglican clergy and lay church officers (who completed the Francis Psychological Type Scales together with the Attitude toward Celtic Christianity Scale) demonstrated that intuitive types, feeling types, and perceiving types reported a more positive attitude towards Celtic Christianity than sensing types, thinking types, and judging types. These findings are interpreted to analyse the appeal of Celtic Christianity and to suggest why some committed churchgoers may find this innovation less attractive

Local diversity in settlement, demography and subsistence across the southern Indian Neolithic-Iron Age transition: site growth and abandonment at Sanganakallu-Kupgal

The Southern Indian Neolithic-Iron Age transition demonstrates considerable regional variability in settlement location, density, and size. While researchers have shown that the region around the Tungabhadra and Krishna River basins displays significant subsistence and demographic continuity, and intensification, from the Neolithic into the Iron Age ca. 1200 cal. BC, archaeological and chronometric records in the Sanganakallu region point to hilltop village expansion during the Late Neolithic and ‘Megalithic’ transition period (ca. 1400–1200 cal. BC) prior to apparent abandonment ca. 1200 cal. BC, with little evidence for the introduction of iron technology into the region. We suggest that the difference in these settlement histories is a result of differential access to stable water resources during a period of weakening and fluctuating monsoon across a generally arid landscape. Here, we describe well-dated, integrated chronological, archaeobotanical, archaeozoological and archaeological survey datasets from the Sanganakallu-Kupgal site complex that together demonstrate an intensification of settlement, subsistence and craft production on local hilltops prior to almost complete abandonment ca. 1200 cal. BC. Although the southern Deccan region as a whole may have witnessed demographic increase, as well as subsistence and cultural continuity, at this time, this broader pattern of continuity and resilience is punctuated by local examples of abandonment and mobility driven by an increasing practical and political concern with water

In a Trinitarian Embrace: Reflections from a Local Eucharistic Community in a Global World

The context of the chapter is an Anglican “liberal Catholic” congregation in the Church of England, within a multicultural northern UK city, where those who gather represent the diversity of the globalized, postcolonial world. The chapter highlights the relationship between Anglo-Catholic Eucharistic liturgy, with its Trinitarian form, and feminist commitment to justice-making. The exclusion of feminist reimagining from current rethinking of Trinitarian theology is challenged by affirming the place of a sparse Trinitarian rule, in order to expose heteropatriarchal contraventions of the rule and then to re-site feminist reimagining in relation to it. This enables female imagery for God to infuse, rather than displace, classical liturgical language of God as Father-Son-Spirit, and undermines deeply entrenched heteropatriarchal contraventions. The metaphor of a Trinitarian embrace reflects this opening of the received Trinitarian liturgical form. The impetus for the feminist struggle for justice is found in being swept up into Christ through the Trinitarian missio Dei, in anticipation of the abundant table spread by Divine Wisdom for all people