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The purpose of this research study was to explore the relationship between adaptive performance and work-related indicators of psychological well-being among ‘The Episcopal Church bishops.’

Hierarchical regression models were used in this research study to explore the relationship between adaptive performance and work-related psychological health.

There was a positive correlation between adaptive performance and work-related psychological health. Demographic factors did not correlate to adaptive performance. However, a negative correlation was observed between the years ordained as a bishop and the interpersonal adaptability dimension of adaptive performance.

Managing work stress has been revealed as an integral part of adaptive performance and satisfaction in ministry. Interpersonal adaptability and reactivity could be understood, then, as useful vehicles for increasing the capacity of bishops to manage work stress. In this research, the authors applied the Scale for Individual Adaptive Performance and the two scales Scale of Satisfaction in Ministry and Scale of Emotional Exhaustion in Ministry .

The results provided insights into the behaviors necessary for adequate development of bishops in their role. The religious landscape was becoming more challenging from a revenue generation perspective. The resultant complexity and the financial strain would necessitate the need for development of different models of ministry for long-term sustainability. This could further necessitate a different set of knowledge creation related to a set of behavioral capacities like those of adaptive performance. Such insights would assist in the promotion and development of greater work-related psychological health in bishops while deepening their ability to deal with complex and uncertain environments. Furthermore, this would increase satisfaction in ministry through improved workplace management skills.

Presently, very few studies empirically established the developmental needs of bishops as they entered, learned and grew into their leadership roles. Such insights would allow the formation programs for new bishops to be grounded in empirical data. Furthermore, this research study examined a largely unexplored population. This would provide a basis for a larger research agenda related to adaptive performance in judicatory leaders and their work-related psychological health. Consequently, it is posited that improved psychological health would result in better workplace learning.

The history of the Episcopal Training Institution is an under researched area of teacher education in Scotland. The College was opened in Edinburgh in 1850 and initially trained male students. After 1867, the male students transferred to Durham and the College trained female students. The students were trained to teach in the Episcopal schools throughout Scotland. These schools were predominantly established for the children of the Episcopal denomination or they were mission schools that educated the poor. The College struggled to recruit sufficient numbers of students in the early twentieth century and the College closed in 1934. A very small number of Episcopal schools still exist in the twenty-first century Scotland.

To examine control and accountability in an expressive organisation.

The paper was based upon a longitudinal case study of events in the Church of England from 1994 to 2001 and was based on documents, debates in the governing body, conversations and interviews and participants' observation.

As a response to a financial crisis a group of financiers from within the Evangelical theological tradition (which places stress on headship and control) proposed the creation of a new church governance body (a national council) with strongly integrated central control and severely diminished conciliar participation. This group described the complex church organisations and structures (disparagingly) as “a cats cradle of autonomous and semi autonomous organizations”. This conflicted with the values of the other covenant traditions (Anglo‐Catholic and Liberal). The new body was created, but the proposed centralised control was unraveled, the existing constitution and governance was maintained, the “cats cradle” was enriched within the ground metaphor of autonomy. The case shows how the loosely coupled nature of this expressive institution with its multiple theological (value and belief) stances and multiple organisations, relationships and accountabilities was almost impervious to the attempt to shift them into an ordered and controlled hierarchy.

The great complexity of an ancient Church constrains the researcher to a limited account.

Change in expressive organisations happens by emergent negotiation and cannot be directed because the various value positions infuse everything.

The conception of control and accountability as being constructed and reconstructed in the interplay of the constructs of covenant, constitution and contract. This theorising may have a wider application both to expressive, public institutions and private organisations.

In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and nonreligious domains. We argue that redemptive self-narratives figure prominently in the symbolic constructions people attach to their experiences across the many domains of human experience; such redemptive narratives not only can shape their identities and sense of life purpose, they inform their practices and choices and animate their capacity for action. To consider how redemptive self-narratives can provide a basis for agency in organizations, we analyze and compare the career narratives of a retired Episcopal Bishop and a celebrated CEO.

The climate crisis is frightening for many people because of evident and often dire impacts. Although these impacts are alarming, it's often not clear what one person, or one community, can do to drive down greenhouse gas (GHG) emissions. For this reason, the Episcopal Diocese of California initiated the development and rollout of an Internet accessible tool – sustainislandhome.org – that can help people and communities be part of climate solutions. This chapter focuses on why sustainislandhome.org was developed, its design principles and how it works, and lessons the Episcopal Church is learning from rollout of this tool across Episcopal dioceses in the United States. It's my hope that our effort can serve as a model for other faith communities in educating and mobilizing their members for climate action and advocacy.

It is now fashionable to suggest that the Celtic regions of the United Kingdom are the internal colonies of the central English state and that they have been, particularly since the rapid industrialization of the nineteenth century, subject to a penetrating anglicization of their culture and institutions. In terms of the internal colonialism thesis, it can be argued that the cultural nationalism of Scotland which was developed in the nineteenth century was an attempt to maintain the distinctiveness of civil society in Scotland in the context of massive regional economic imbalance. The Scottish intelligentsia, dominated by Edinburgh lawyers and Presbyterian ministers, can thus be compared with the intelligentsia of Third World societies undergoing a process of de‐colonization where separate cultural identities have to be preserved or, if necessary, constructed.

Faith‐based activism in living wage campaigns is on the rise. Summarizes recent campaigns to enact living wage ordinances in US municipalities, underscoring the role of community‐church partnerships such as Clergy and Laity United for Economic Justice, National Interfaith Committee for Worker Justice, and other local organizations in the struggle for wage justice. Explores the theological bases of this activism by tracing the evolution of the concept of a just, living wage in Christian social economic thought. To illustrate the historical and philosophical roots of living wage discourse, provides textual analysis of major Roman Catholic and Episcopal Church documents and briefly considers writings by US social economists in the first half of the twentieth century.