Gavin Wakefield - Academia.edu (original) (raw)

Papers by Gavin Wakefield

The Journal of the European Pentecostal Theological Association, Oct 1, 2008

Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflec... more Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflect on the remarkable Pentecostal outpouring which began in the UK in 1907 in Sunderland. In this paper I sought to set the scene by offering a narrative of the Boddys, the human face of Pentecostal renewal in the UK. It was their leadership and example which gave energy and stability to the new movement - they were absolutely crucial to its growth. I will therefore explore their backgrounds as a means of helping to explain why this happened. I suggest that we find clues in the context of Sunderland and in the lives of Alexander and Mary Boddy. My approach is largely through an historical narrative. 2 Some of this material draws on my book Gavin Wakefield, Alexander Boddy: Pentecostal Anglican Pioneer(Milton Keynes, Paternoster, 2007), especially chapters 4 and 5.

Pneuma, 2012

has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British ... more has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British charismatic renewal in the 1960s and 70s, and its international and ecumenical signifijicance. It is structured around a detailed discussion of the history of the Trust (Chapter 1) and in particular the fijive international conferences it held from 1971 to 1979 (Chapter 2). Dr Au is keen to demonstrate the ecumenical nature of the charismatic movement and the contribution made in this regard by the Trust, using as a guiding image the phrase 'grassroots unity' (Chapter 3). She focuses the discussion on two activities: worship in general and the celebration of the Eucharist in particular (Chapter 4). This leads into two chapters of more detailed theological refection and proposals for future progress in ecumenism, springing from the preceding historical description and analysis, but going well beyond it (Chapters 5 and 6). The fijirst chapter on the Fountain Trust provides a clear picture of its beginnings, growth and demise, making excellent use of contemporary documents, many not used before, and also the reflections of key players many years later, including Michael Harper before his death in 2010. This will provide a helpful source to other scholars seeking to understand the Trust. Her suggestion that 'the closure of the Trust implies the end of renewal' (p. 56) seems somewhat overblown. The second chapter on the international conferences is very detailed in its descriptions of participants, programs, and impact. The fijirst conference (Guildford, 1971) is compared to the Asuza Street revival in international importance (p. 77), a claim made on the basis of its impact in some countries, but which perhaps underplays the existing work of the Holy Spirit through earlier Pentecostal and charismatic leaders. The third chapter takes us to the key theme of the book, grassroots unity. Au has no difffijiculty in showing how ecumenically diverse the International Conferences were, in speakers, participants, activities and cooperation, even while recognising that they were somewhat dominated by Anglicans and Roman Catholics. (Incidentally, the Presbyterian missiologist Lesslie Newbigin is accidentally co-opted as an Anglican! (p. 104)) In this chapter we begin to see how worship and the Eucharist led to both joy and sorrow at the conferences, as Protestants and Roman Catholics shared in sung worship and in the use of charisms (such as tongues and prophecy) in an ecumenically signifijicant fashion. When it came to the Eucharist, difffijiculties arose as most Catholics felt bound to honour their denominational position not to receive communion at a non-Catholic Eucharist. This was a sadness to many, but heard as a call to take more seriously the theological and ecclesiological issues in ecumenical divisions, as Au does herself in chapter 5. Before that come contextual and theological analyses of worship and Eucharist, making full use of data from the conferences. The analyses are largely driven by the issue of unity-indiversity, seeking to show how the variety of activities brought this theme to life. For example, she says, 'A sense of growing unity was brought by healing, not only because of common experience of wonder at what God was doing, but also because of common witness of human weakness and helplessness' (p. 147).

This thesis investigates the levels of types of church growth in England in recent years, especia... more This thesis investigates the levels of types of church growth in England in recent years, especially in the Church of England, with a view to assessing the value of church planting as a strategy for increasing church attendance. In order to do this, it was first established that church plants do have a strong tendency to grow. Because there were no published data on the rates of different types of church growth it was then necessary to produce some base line figures, especially on transfer growth rates. The level of transfer growth was found to be about 50% of all growth in church attendance, slightly lower when assessed by leaders, slightly higher when assessed by church attenders themselves.

This thesis investigates the levels of types of church growth in England in recent years, especia... more This thesis investigates the levels of types of church growth in England in recent years, especially in the church of England, with a view to assessing the value of church planting as a strategy for increasing church attendance. In order to do this, it was first established that church plants do have a strong tendency to grow. Because there were no published data on the rates of different types of church growth it was then necessary to produce some base line figures, especially on transfer growth rates. The level of transfer growth was found to be about 50% of all growth in church attendance, slightly lower when assessed by leaders, slighty higher when assessed by church attenders themselves. Individual churches were then studied, some by using data supplied by church leaders, others in more detail by questionnaires filled in by people attending those churches. The key conclusion was that the church plants studied have not grown disproportionately by overall transfer growth, but tha...

examines the world of two contemporary Anglicans, Mark Stibbe and Ray Simpson. Both are from char... more examines the world of two contemporary Anglicans, Mark Stibbe and Ray Simpson. Both are from charismatic backgrounds. Yet their work reveals radically divergent uilderstandings of the origin, motivation, context and scope of mission. Wakefield uses this analysis to challenge Anglican Charismatics to deepen and develop their contributions to wider debates about the nature of Christian mission.

Gavin Wakefield asks for a careful and critical re-think about what can and cannot be learnt from... more Gavin Wakefield asks for a careful and critical re-think about what can and cannot be learnt from the historical church of the ‘Celtic’ peoples. He resists the concepts of a ‘Celtic’ and a ‘Roman’ church, describing instead the ways in which the many Christian groups of the time interacted and shared ideas, rituals and liturgies. He considers two specific claims for the Celtic Church: that it was creation-centred and female-affirming. He suggests ‘that much in these emphases are a misinterpretation of historical evidence’. Finally he wonders why it is that these ideas have developed at this time, suggesting it is a mythical re-shaping of the past in changing times.

Studies in Christian Ethics, 2013

substantial ethical traditions, such as that represented by Christianity. In other words, and to ... more substantial ethical traditions, such as that represented by Christianity. In other words, and to link the surprising exclusion with the surprising inclusion, it is good, from the Christian ethicist’s viewpoint, to see Laidlaw’s very robust Trojan horse within the walls of philosophical ethics. Nevertheless, for the time being the gates remain quite firmly closed. Consequently this companion is not one which will prove itself to be immediately useful in enabling the Christian moralist to find more constructive and fruitful ways of engaging with moral philosophy than moral philosophy typically finds of engaging with Christianity.

Pneuma, 2012

has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British ... more has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British charismatic renewal in the 1960s and 70s, and its international and ecumenical signifijicance. It is structured around a detailed discussion of the history of the Trust (Chapter 1) and in particular the fijive international conferences it held from 1971 to 1979 (Chapter 2). Dr Au is keen to demonstrate the ecumenical nature of the charismatic movement and the contribution made in this regard by the Trust, using as a guiding image the phrase 'grassroots unity' (Chapter 3). She focuses the discussion on two activities: worship in general and the celebration of the Eucharist in particular (Chapter 4). This leads into two chapters of more detailed theological refection and proposals for future progress in ecumenism, springing from the preceding historical description and analysis, but going well beyond it (Chapters 5 and 6). The fijirst chapter on the Fountain Trust provides a clear picture of its beginnings, growth and demise, making excellent use of contemporary documents, many not used before, and also the reflections of key players many years later, including Michael Harper before his death in 2010. This will provide a helpful source to other scholars seeking to understand the Trust. Her suggestion that 'the closure of the Trust implies the end of renewal' (p. 56) seems somewhat overblown. The second chapter on the international conferences is very detailed in its descriptions of participants, programs, and impact. The fijirst conference (Guildford, 1971) is compared to the Asuza Street revival in international importance (p. 77), a claim made on the basis of its impact in some countries, but which perhaps underplays the existing work of the Holy Spirit through earlier Pentecostal and charismatic leaders. The third chapter takes us to the key theme of the book, grassroots unity. Au has no difffijiculty in showing how ecumenically diverse the International Conferences were, in speakers, participants, activities and cooperation, even while recognising that they were somewhat dominated by Anglicans and Roman Catholics. (Incidentally, the Presbyterian missiologist Lesslie Newbigin is accidentally co-opted as an Anglican! (p. 104)) In this chapter we begin to see how worship and the Eucharist led to both joy and sorrow at the conferences, as Protestants and Roman Catholics shared in sung worship and in the use of charisms (such as tongues and prophecy) in an ecumenically signifijicant fashion. When it came to the Eucharist, difffijiculties arose as most Catholics felt bound to honour their denominational position not to receive communion at a non-Catholic Eucharist. This was a sadness to many, but heard as a call to take more seriously the theological and ecclesiological issues in ecumenical divisions, as Au does herself in chapter 5. Before that come contextual and theological analyses of worship and Eucharist, making full use of data from the conferences. The analyses are largely driven by the issue of unity-indiversity, seeking to show how the variety of activities brought this theme to life. For example, she says, 'A sense of growing unity was brought by healing, not only because of common experience of wonder at what God was doing, but also because of common witness of human weakness and helplessness' (p. 147).

Journal of Empirical Theology, 2002

Page 1. 43 GAVIN WAKEFIELD & MARK J. CARTLEDGE MINISTERS' FINDING FAITH SUMMARY ... more Page 1. 43 GAVIN WAKEFIELD & MARK J. CARTLEDGE MINISTERS' FINDING FAITH SUMMARY In 1992 Finding Faith Today: How does it happen? described the findings of a signifi-cant survey in England on how adults came to faith. ...

Journal of the European Pentecostal Theological Association, 2008

Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflec... more Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflect on the remarkable Pentecostal outpouring which began in the UK in 1907 in Sunderland. In this paper I sought to set the scene by offering a narrative of the Boddys, the human face of Pentecostal renewal in the UK. It was their leadership and example which gave energy and stability to the new movement - they were absolutely crucial to its growth. I will therefore explore their backgrounds as a means of helping to explain why this happened. I suggest that we find clues in the context of Sunderland and in the lives of Alexander and Mary Boddy. My approach is largely through an historical narrative. 2 Some of this material draws on my book Gavin Wakefield, Alexander Boddy: Pentecostal Anglican Pioneer(Milton Keynes, Paternoster, 2007), especially chapters 4 and 5.

The Journal of the European Pentecostal Theological Association, Oct 1, 2008

Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflec... more Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflect on the remarkable Pentecostal outpouring which began in the UK in 1907 in Sunderland. In this paper I sought to set the scene by offering a narrative of the Boddys, the human face of Pentecostal renewal in the UK. It was their leadership and example which gave energy and stability to the new movement - they were absolutely crucial to its growth. I will therefore explore their backgrounds as a means of helping to explain why this happened. I suggest that we find clues in the context of Sunderland and in the lives of Alexander and Mary Boddy. My approach is largely through an historical narrative. 2 Some of this material draws on my book Gavin Wakefield, Alexander Boddy: Pentecostal Anglican Pioneer(Milton Keynes, Paternoster, 2007), especially chapters 4 and 5.

Pneuma, 2012

has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British ... more has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British charismatic renewal in the 1960s and 70s, and its international and ecumenical signifijicance. It is structured around a detailed discussion of the history of the Trust (Chapter 1) and in particular the fijive international conferences it held from 1971 to 1979 (Chapter 2). Dr Au is keen to demonstrate the ecumenical nature of the charismatic movement and the contribution made in this regard by the Trust, using as a guiding image the phrase 'grassroots unity' (Chapter 3). She focuses the discussion on two activities: worship in general and the celebration of the Eucharist in particular (Chapter 4). This leads into two chapters of more detailed theological refection and proposals for future progress in ecumenism, springing from the preceding historical description and analysis, but going well beyond it (Chapters 5 and 6). The fijirst chapter on the Fountain Trust provides a clear picture of its beginnings, growth and demise, making excellent use of contemporary documents, many not used before, and also the reflections of key players many years later, including Michael Harper before his death in 2010. This will provide a helpful source to other scholars seeking to understand the Trust. Her suggestion that 'the closure of the Trust implies the end of renewal' (p. 56) seems somewhat overblown. The second chapter on the international conferences is very detailed in its descriptions of participants, programs, and impact. The fijirst conference (Guildford, 1971) is compared to the Asuza Street revival in international importance (p. 77), a claim made on the basis of its impact in some countries, but which perhaps underplays the existing work of the Holy Spirit through earlier Pentecostal and charismatic leaders. The third chapter takes us to the key theme of the book, grassroots unity. Au has no difffijiculty in showing how ecumenically diverse the International Conferences were, in speakers, participants, activities and cooperation, even while recognising that they were somewhat dominated by Anglicans and Roman Catholics. (Incidentally, the Presbyterian missiologist Lesslie Newbigin is accidentally co-opted as an Anglican! (p. 104)) In this chapter we begin to see how worship and the Eucharist led to both joy and sorrow at the conferences, as Protestants and Roman Catholics shared in sung worship and in the use of charisms (such as tongues and prophecy) in an ecumenically signifijicant fashion. When it came to the Eucharist, difffijiculties arose as most Catholics felt bound to honour their denominational position not to receive communion at a non-Catholic Eucharist. This was a sadness to many, but heard as a call to take more seriously the theological and ecclesiological issues in ecumenical divisions, as Au does herself in chapter 5. Before that come contextual and theological analyses of worship and Eucharist, making full use of data from the conferences. The analyses are largely driven by the issue of unity-indiversity, seeking to show how the variety of activities brought this theme to life. For example, she says, 'A sense of growing unity was brought by healing, not only because of common experience of wonder at what God was doing, but also because of common witness of human weakness and helplessness' (p. 147).

This thesis investigates the levels of types of church growth in England in recent years, especia... more This thesis investigates the levels of types of church growth in England in recent years, especially in the Church of England, with a view to assessing the value of church planting as a strategy for increasing church attendance. In order to do this, it was first established that church plants do have a strong tendency to grow. Because there were no published data on the rates of different types of church growth it was then necessary to produce some base line figures, especially on transfer growth rates. The level of transfer growth was found to be about 50% of all growth in church attendance, slightly lower when assessed by leaders, slightly higher when assessed by church attenders themselves.

This thesis investigates the levels of types of church growth in England in recent years, especia... more This thesis investigates the levels of types of church growth in England in recent years, especially in the church of England, with a view to assessing the value of church planting as a strategy for increasing church attendance. In order to do this, it was first established that church plants do have a strong tendency to grow. Because there were no published data on the rates of different types of church growth it was then necessary to produce some base line figures, especially on transfer growth rates. The level of transfer growth was found to be about 50% of all growth in church attendance, slightly lower when assessed by leaders, slighty higher when assessed by church attenders themselves. Individual churches were then studied, some by using data supplied by church leaders, others in more detail by questionnaires filled in by people attending those churches. The key conclusion was that the church plants studied have not grown disproportionately by overall transfer growth, but tha...

examines the world of two contemporary Anglicans, Mark Stibbe and Ray Simpson. Both are from char... more examines the world of two contemporary Anglicans, Mark Stibbe and Ray Simpson. Both are from charismatic backgrounds. Yet their work reveals radically divergent uilderstandings of the origin, motivation, context and scope of mission. Wakefield uses this analysis to challenge Anglican Charismatics to deepen and develop their contributions to wider debates about the nature of Christian mission.

Gavin Wakefield asks for a careful and critical re-think about what can and cannot be learnt from... more Gavin Wakefield asks for a careful and critical re-think about what can and cannot be learnt from the historical church of the ‘Celtic’ peoples. He resists the concepts of a ‘Celtic’ and a ‘Roman’ church, describing instead the ways in which the many Christian groups of the time interacted and shared ideas, rituals and liturgies. He considers two specific claims for the Celtic Church: that it was creation-centred and female-affirming. He suggests ‘that much in these emphases are a misinterpretation of historical evidence’. Finally he wonders why it is that these ideas have developed at this time, suggesting it is a mythical re-shaping of the past in changing times.

Studies in Christian Ethics, 2013

substantial ethical traditions, such as that represented by Christianity. In other words, and to ... more substantial ethical traditions, such as that represented by Christianity. In other words, and to link the surprising exclusion with the surprising inclusion, it is good, from the Christian ethicist’s viewpoint, to see Laidlaw’s very robust Trojan horse within the walls of philosophical ethics. Nevertheless, for the time being the gates remain quite firmly closed. Consequently this companion is not one which will prove itself to be immediately useful in enabling the Christian moralist to find more constructive and fruitful ways of engaging with moral philosophy than moral philosophy typically finds of engaging with Christianity.

Pneuma, 2012

has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British ... more has produced the fijirst book dealing in depth with the role of the Fountain Trust in the British charismatic renewal in the 1960s and 70s, and its international and ecumenical signifijicance. It is structured around a detailed discussion of the history of the Trust (Chapter 1) and in particular the fijive international conferences it held from 1971 to 1979 (Chapter 2). Dr Au is keen to demonstrate the ecumenical nature of the charismatic movement and the contribution made in this regard by the Trust, using as a guiding image the phrase 'grassroots unity' (Chapter 3). She focuses the discussion on two activities: worship in general and the celebration of the Eucharist in particular (Chapter 4). This leads into two chapters of more detailed theological refection and proposals for future progress in ecumenism, springing from the preceding historical description and analysis, but going well beyond it (Chapters 5 and 6). The fijirst chapter on the Fountain Trust provides a clear picture of its beginnings, growth and demise, making excellent use of contemporary documents, many not used before, and also the reflections of key players many years later, including Michael Harper before his death in 2010. This will provide a helpful source to other scholars seeking to understand the Trust. Her suggestion that 'the closure of the Trust implies the end of renewal' (p. 56) seems somewhat overblown. The second chapter on the international conferences is very detailed in its descriptions of participants, programs, and impact. The fijirst conference (Guildford, 1971) is compared to the Asuza Street revival in international importance (p. 77), a claim made on the basis of its impact in some countries, but which perhaps underplays the existing work of the Holy Spirit through earlier Pentecostal and charismatic leaders. The third chapter takes us to the key theme of the book, grassroots unity. Au has no difffijiculty in showing how ecumenically diverse the International Conferences were, in speakers, participants, activities and cooperation, even while recognising that they were somewhat dominated by Anglicans and Roman Catholics. (Incidentally, the Presbyterian missiologist Lesslie Newbigin is accidentally co-opted as an Anglican! (p. 104)) In this chapter we begin to see how worship and the Eucharist led to both joy and sorrow at the conferences, as Protestants and Roman Catholics shared in sung worship and in the use of charisms (such as tongues and prophecy) in an ecumenically signifijicant fashion. When it came to the Eucharist, difffijiculties arose as most Catholics felt bound to honour their denominational position not to receive communion at a non-Catholic Eucharist. This was a sadness to many, but heard as a call to take more seriously the theological and ecclesiological issues in ecumenical divisions, as Au does herself in chapter 5. Before that come contextual and theological analyses of worship and Eucharist, making full use of data from the conferences. The analyses are largely driven by the issue of unity-indiversity, seeking to show how the variety of activities brought this theme to life. For example, she says, 'A sense of growing unity was brought by healing, not only because of common experience of wonder at what God was doing, but also because of common witness of human weakness and helplessness' (p. 147).

Journal of Empirical Theology, 2002

Page 1. 43 GAVIN WAKEFIELD & MARK J. CARTLEDGE MINISTERS' FINDING FAITH SUMMARY ... more Page 1. 43 GAVIN WAKEFIELD & MARK J. CARTLEDGE MINISTERS' FINDING FAITH SUMMARY In 1992 Finding Faith Today: How does it happen? described the findings of a signifi-cant survey in England on how adults came to faith. ...

Journal of the European Pentecostal Theological Association, 2008

Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflec... more Abstract In September 2007 a conference was held in Durham and Sunderland to celebrate and reflect on the remarkable Pentecostal outpouring which began in the UK in 1907 in Sunderland. In this paper I sought to set the scene by offering a narrative of the Boddys, the human face of Pentecostal renewal in the UK. It was their leadership and example which gave energy and stability to the new movement - they were absolutely crucial to its growth. I will therefore explore their backgrounds as a means of helping to explain why this happened. I suggest that we find clues in the context of Sunderland and in the lives of Alexander and Mary Boddy. My approach is largely through an historical narrative. 2 Some of this material draws on my book Gavin Wakefield, Alexander Boddy: Pentecostal Anglican Pioneer(Milton Keynes, Paternoster, 2007), especially chapters 4 and 5.