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Dissertations / Theses on the topic 'Christian Church in Canada'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

Eliefja, Chaya Carleton University Dissertation Religion. "Jewish-Christian relations in Canada; the United Church Observer controversy." Ottawa, 1987.

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2

Mah, Peter Y. K. "Church administration and growth of small and medium size Canadian Chinese churches case study of the Logos Baptist Church of Toronto in Canada /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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3

McLeod, Mark. "The role of local church missions leadership in the Pentecostal Assemblies of Canada." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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4

Smith, William D. "The two shall become one a study on amalgamations in urban congregations within the United Church of Canada /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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5

Aikens, Alden Warren. "Christian perfection in central Canadian Methodism 1828-1884." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75889.

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The thesis indicates how central Canadian Methodists came to terms with Christian perfection in the years 1828-1884. It demonstrates that the concept was a matter of constant and considerable concern, and that the primary force in determining how it was attended to was the influence of John Wesley. The main elements of the concept are set out--an experience possible through momentary faith and resulting in cleansing from sin and the ability to love God with pure love. Influences upon Canadian Methodism are probed and, in particular, the thought of John Wesley on the subject is investigated. Lines of influence from Wesley to Canadian Methodism are traced. The thesis sketches the importance of the concept as seen in attempts to define it, to bring it to personal experience, to urge others to seek and find it. In the concluding remarks, some of the writer's observations are reflected.
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6

Rumford, Michelle Hope. "Recreation, Religion, and Reconciliation: Christian Camps for Indigenous Youth in Canada." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39450.

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In this master’s thesis, which takes the format of an introductory chapter, publishable paper, and conclusion, I examined camp programs for Indigenous youth that are run by Christian organizations in Canada, with the goals of bringing attention to this phenomenon and provoking dialogue on possibilities (or impossibilities) of reconciliation in these contexts. I employed an exploratory case study methodology, using semi-structured interviews, questionnaires, and internet-mediated document analysis, to address the following research questions: i) What are the key characteristics of summer camps for Indigenous youth run by Christian organizations in Canada?; ii) To what extent are Indigenous staff members or volunteers and Indigenous cultures included at summer camps for Indigenous youth that are run by Christian organizations in Canada?; and iii) What does or could reconciliation look like in the context of these camps?, and present results and conclusions based on the collected data. This work is particularly timely and significant in light of the work of the Truth and Reconciliation Commission (2015) and broader work for decolonization and improved relationships between Indigenous and non-Indigenous peoples in Canada.
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7

Reed, Rick M. "Developing an eternal perspective among believers at the Metropolitan Bible Church." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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8

Wong, Francis K. K. "A strategic plan for community ministry of the Chinese Christian Church of Ottawa." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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9

Calvert, Gordon C. "Growth of non-FISA Christian schools in British Columbia, 1975-1985." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28590.

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This thesis examines the growth of small, church-related Christian schools in British Columbia, in particular those schools, largely non-funded, outside of British Columbia's Federation of Independent School Associations (FISA). The early chapters provide an overview of the history of private schooling in Canada and examine the social context of the growth of Christian schools. They show the importance of private alternatives in both Canadian and British Columbian educational history. They demonstrate that the growing disenchantment with public education is a by-product of societal changes in the last twenty-five years. Later chapters examine the Christian school parent's concern with the perceived lack of Biblical values and with the "secular humanist" philosophy of the public school curriculum, as well as the rationale underlying the growth of Protestant evangelical day schools in British Columbia. Although derived from a wide range of sources, much of the information was obtained from primary sources such as reports, directories, enrollment statistics and, in particular, oral interviews and questionnaires with principals and others involved in the Christian school movement in British Columbia. Private Christian schools in Canada have built their reputation on an increasing popular dissatisfaction with public education, its "secular humanist" philosophy and its perceived lack of Biblical values. This study demonstrates that the church-related Christian schools are not a phenomenon of any one urban or rural area but rather are spread quite consistently throughout many communities of British Columbia. The majority of these schools (64%) were founded between 1977 and 1981 and are small, employing one to two full-time teachers. Government funding for private schools began in 1977 but as this study shows, had little to do with the founding of these schools, a significant finding since 80% of the schools were founded after 1977. The Christian school's popularity can be traced to the philosophic convictions of the parents who view these schools as a bastion of Biblical truth and morality in a secular world. In elucidating this philosophy, the thesis points out the diversity of the Non-FISA Christian schools on such issues as government funding and control, teacher certification and curricula. The unifying theme is that religion was the raison d’être for the founding of the schools and that the home and the church were the preferred places in which to teach children how to live. It is evident that the private schools, particularly the Christian ones, meet a need for advocates of family choice in our pluralistic Canadian society who have become disillusioned with the public school system, and desire a more traditional education suited to their philosophy.
Education, Faculty of
Educational Studies (EDST), Department of
Graduate
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10

Janzen, Garry. "The shaping of ethics for Anabaptist young adults in Canada a study done in the lower mainland of British Columbia /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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11

Lovink, Anton. "The Adaptation of South Sudanese Christian Refugees in Ottawa, Canada: Social Capital, Segmented Assimilation and Religious Organization." Thesis, Université d'Ottawa / University of Ottawa, 2010. http://hdl.handle.net/10393/19579.

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This dissertation examines the adaptation of Christian refugees from Southern Sudan—primarily Dinkas and mostly educated—to living in Ottawa, Canada, not historically a gateway immigrant city. The discussion is based on sustained observation, documentation and analysis of South Sudanese refugees between 2005 and 2009, including 32 recorded interviews of adults, as well as a focus group held with young adults. It examines the findings through the lenses of social capital, with its focus on trust and reciprocity, and segmented assimilation to study the South Sudanese refugees’ integration through their most important groupings: ethnic, gendered, racial and religious. The study also focuses on the cultural, gender and language dynamics of a nascent South Sudanese-focused congregation and a related East African congregation. The experiences of Anglican and Catholic congregations with Christian Sudanese refugees were also examined. The research suggests that inter-culturally competent ethnic and religious leadership is central to the ability of migrant groups in the Global North to have enough bonding social capital to mediate the adaptation process and to bridge or link to other groups. First-wave, mostly male, educated refugees often have the inter-cultural skills and agency to set up effective organizations, but a continued focus on their region of origin, facilitated by the Internet and cell phones, makes a sustained emphasis on organizational-supported living in Canada difficult. While the values of many Sudanese-born women and their children converge with those of mainstream Canadian society, men living within patriarchal value systems, supported by literal interpretations of Holy Scriptures, face challenges, and the resulting conflicts threaten family cohesion. Both the denominational and the ethnic churches, in supporting new migrants spiritually and socially, are caught between denominational parameters and goals of ethnic identity, culture and values maintenance, made more difficult by the Sudanese not having a common language. The dissertation also begins to analyze the impact for recent African Christian immigrants of a culture that emphasizes individual rights, including the effects of the increasing presence of openly gay leaders in the Canadian but not in the African Church.
Cette dissertation se penche sur l’adaptation des réfugiés chrétiens originaires du Sud du Soudan, en majorité d’ethnie Dinka et scolarisés, vivant à Ottawa, Canada. Les résultats de la recherche sur 5 ans suggèrent qu’une gestion adéquate des dynamiques ethniques et religieuses au niveau interculturel est capitale dans la capacité des groupes de migrants dans les pays développés pour générer suffisamment de capital social et faciliter le processus d’adaptation pour se lier à d’autres groupes. Les églises confessionnelles et les églises ethniques, en aidant les immigrants spirituellement et socialement, sont coincées entre des paramètres confessionnels et des objectifs d’identification ethnique, de maintien de valeurs et de culture, compliqués par l’absence d’une langue commune parmi les Soudanais. Cette dissertation tente aussi d’analyser l’impact pour les immigrants africains de fraîche date, d’une culture qui valorise les droits individuels, y compris l’émergence de chefs de file ouvertement homosexuels dans les églises canadiennes mais non dans les églises africaines.
University of Ottawa
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12

Russell, Tim. "A ministry project in leading a new church in the selection of biblical deacons in Canadian Valley Baptist Church, Yukon, Oklahoma." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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13

Myhill, Carol. "Greatest Commandment: Lived Religion in a Small Canadian Non-denominational Church." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23521.

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Canada has distinct contemporary faith communities that differ from western and European counterparts. Unfortunately statistics tracking denominational allegiances give little insight into the daily intricacies of collective religious practice. The purpose of this study is to contribute towards filling a gap within scholarly research on the lived culture and experiences of contemporary religious communities within Canada. This study examines the pattern of culture-sharing within a non-denominational faith community as lived and practiced in Ottawa. Through autoethnography, this study asks why members attend and how members view the use of popular culture video clips within church. Individual and collective religious identities are constructed through observations, interviews and material artifacts gleaned through participant observation from January 2011 to December 2011. The results show that within the church, a community of practice is built around shared parenthood and spiritual journey. Members place importance on children, on providing support of all kinds for one another, and on keeping religion relevant. Reasons for attending are echoes of the patterns of culture-sharing: members enjoy the feeling of community, the support, the friendships, the play dates. Participants view popular culture video clips played within church as one aspect of an overall importance placed upon relevance. Mutuality of engagement results in members experiencing their lives as meaningful, it validates their worth through belonging, and it creates personal histories of becoming within the context of a community of practice. Future research recommendations include further study of other contemporary faith communities within Canada, with investigation into the possibility that communities of practice may be what the churched and unchurched are seeking.
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14

Li, Qiang. "Ethnic minority churches, the case of the Canadian Chinese Christian churches in Ottawa." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ58288.pdf.

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15

Tsang, Gladys Lee. "Churches in ethnic transition the surge of the ethnic Chinese in Vancouver and its impact and implication on the Christian mission /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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16

Steinacher, Christopher Mark. "An aleatory folk, an historical-theological approach to the transition of the Christian church in Canada from fringe to mainstream, 1792-1898." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ42813.pdf.

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17

Jespersen, Joseph Paul. "A leadership training model for the First Nations' churches in Canada." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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18

Wong, Enoch Tin Yau. "A training program promoting lay leadership in the ministry of evangelism for the Mandarin Congregation of Logos Baptist Church (Milliken), Toronto, Ontario, Canada." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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19

Unger, Harry. "Diversity of pastoral power exercised in Evangelical Free congregational governance." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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20

Spooner, Jeffrey M. (Jeffrey Michael) Carleton University Dissertation Religion. "Canadian Christian church perspectives on requests for active voluntary euthanasia by terminally ill patients." Ottawa, 1992.

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21

Abma, Rick. "A study of Canadian Christian Reformed young people's participation in their youth group and how that reflects on their spirituality." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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22

Kellogg, Kevin Allen. "The development of a curriculum for the nominating committee of Canadian Valley Baptist Church, Yukon, OK, to assess members' spiritual giftedness and place them in service." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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23

Brantner, Kirk R. "A study of vacation Bible school and its effectiveness as a method of outreach for the local church in the Eastern and Central Canadian district of the Christian and Missionary Alliance." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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24

MacKay, Garth M. "The Holiness Movement in the Canadian Maritime Region, 1880-1920." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21542.

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This thesis examines five religious organisations which existed in the Canadian provinces of New Brunswick, Nova Scotia and Prince Edward Island, collectively known as the Maritime Region, between 1880 and 1920. Each of these denominations emphasised holiness theology, albeit in varying degrees. They include, in order of their establishment in the region, the Methodist Church, the Free Christian Baptist Conference, the Salvation Army, the Reformed Baptist Alliance of Canada and the Pentecostal Church of the Nazarene. This study assesses these religious bodies in a number of ways. First, it examines their theological beliefs, comparing them with one another and tracing any changes which occurred in them between 1880 and 1920. Second, it considers the various associations which each of these denominations developed with the late nineteenth-century American holiness movement. The enquiry devotes particular attention to the response of each religious body to a spiritual encounter, known as ‘entire instantaneous sanctification’, popularised especially during the last quarter of the nineteenth century by the holiness movement in parts of Canada, Great Britain and the United States. Third, a review of the unique strengths and weaknesses of each of the five institutions offers an explanation for the numerical and financial growth of several of these groups early in the twentieth century, as well as the degeneration of others. Fourth, the study discloses much of the opposition which was directed towards Maritime holiness movement sympathisers, offering a number of explanations why some of these individuals left their traditional religious affiliations to join holiness bodies which they perceived to be true advocates of scriptural holiness. Fifth, it appraises the strong leadership which a number of individuals offered to the holiness cause in the Maritime region, taking into account the education, religious training, financial status, gender and ancestral origin of these men and women. Finally, a thorough statistical analysis of each constituency highlights the unique composition of each denomination’s membership. Taken together, these features inform the primary argument of the thesis, which is that significant transformations occurred in some of these religious bodies at the same time as large percentages of constituents became wealthier and more socially acceptable. These changes eventually facilitated the merger of the Methodist Church and the Free Christian Baptist Conference, the two oldest denominations, with national mainline religious bodies. This thesis contends that such unions may not have occurred had these groups not attained public recognition. Furthermore, in realising these achievements both of these denominations relinquished the more radical elements of their heritage, as well as much of the spiritual passion linked with it.
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25

Nessim, Daniel Jonathan. "The history of Jewish believers in the Canadian Protestant Church, 1759-1995." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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26

Vetter, Christopher W. "The role of Canadian Bible colleges in the preparation of personnel for Canadian churches, missions, and parachurch organizations." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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27

Cegielski, Susan. "Schleiermacher and the Christian church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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28

Ainsworth, Tracy. "A sourcebook for the Christian year for use by churches in the Advent Christian denomination." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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29

Jones, Aleiah. "Querying the Church: Christian Church Leaders' Perspectives on Homosexuality." University of Toledo / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1365073437.

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30

Hallonsten, Simon. "“The Post-Christian Christian Church” : Ecclesiological Implications ofMattias Martinson’s Post-Christian Theology." Thesis, Uppsala universitet, Kyrkovetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-338539.

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Starting in the socio-cultural changes associated with the recent proliferation of various post-terms, this essay explores Mattias Martinson’s proposal for a theological response to these developments. Based on Martinson’s Post-Christian Theology and The Cathedral in the Center, the essay sketches a post-Christian theology that attempts to transcend both traditional Christian theology and atheism as a response to a societal situation of widespread disbelief. To address the ambivalence of the post-Christian society, post-Christian theology needs to be open, adaptable, and provisional, characterized by a ‘neither/nor’ and an ‘in-between,’ rather than by strong metaphysical claims. In a second step, the essay investigates the post-Christian Christian church. To this end, the essay develops an ecclesiological heuristic model to examine the ecclesiological implications of Martinson’s proposal. Situating the Christian church in the nexus of tensions between the divine and the human, the past and the future, and the open and the bounded, the essay demonstrates how the post-Christian church breaks with the established ecclesiological thinking about the church, rejecting the divine elements, the normativity of past and future, and the boundedness of the church. The result is a flattened or weakened church that is better described as a post-Christian atheist church.
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31

Reeves, Elizabeth Ann, and res cand@acu edu au. "The Church First Called Christian: the Melkite Church of Antioch." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp147.26072007.

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The Catholic Church is made up of many church communities of different rites, with the main classifications being the Roman rites and the Eastern rites of the Catholic Church. With the influx of migrants especially since the Second World War there has been growth in Australia, in the number of Catholics belonging to the many Eastern rites including Byzantine Catholics, Coptic Catholics and Chaldean Catholics. The Second Vatican Council documents encouraged members of the Catholic Church of the Latin traditions to know and understand the rich traditions of the Easterners so that the full manifestation of the catholicity of the Church and full knowledge of its divinely revealed heritage are preserved. One can ask how familiar are Catholics of the Roman rites with the beliefs, practices, liturgy, devotions and historical development of the other rites in the Catholic Church? The aim of this thesis is to give understanding about the Melkite Catholic Church in Australia. It takes the reader on a journey from Antioch in Syria to Australia in the third millennium, showing that the Melkites trace their roots to Antioch where believers were first called Christians. This thesis elaborates on who the Melkites are by firstly looking at the origins of this church community and thereby establishing the authenticity of this church community since it was established by the apostles and their co-workers, with the apostles being empowered by the Holy Spirit at Pentecost. The thesis enumerates the key aspects of the early church at Antioch including theology, liturgy and the structure of the church, with these findings being foundational for the Melkite Church in Australia today. The thesis describes worship in the Melkite Church with emphasis on the development of this worship especially for the sacraments of Baptism, Chrismation and the Eucharist. It explains important ritual, symbols, architecture and artwork and concluded that these express the key beliefs of this church community. The fundamental dogmas in the Melkite Church are the teachings on the Holy Trinity and the Incarnation. The thesis elaborates on these dogmas explaining how they were important in the early church at Antioch and how understanding of them was developed by important theologians revered in the Melkite Church, in previous eras and today. The Christian faith is a living faith. In writing this thesis the importance of Tradition for God’s revelation to His holy people is emphasised. In its study of the sacraments of Baptism, Chrismation and the Eucharist, the thesis was able to show that the celebration of these sacraments was linked to the early church at Antioch. It especially looked at what was happening at the time of St John Chrysostom at Constantinople. This time frame saw the beginning of the development of the Byzantine Rite. There is elaboration on the link between the Byzantine rite (the rite of the Melkites today) and the Antiochene liturgy. As well the thesis expounded on the understanding of the three fold ministry of bishop, priest and deacon at Antioch and the importance of the ordained ministry today. It concluded that the four sacraments discussed above were foundational in the early church and are essential in worship in the Melkite Church today. The thesis explained important details about the sacraments of Marriage, Penance and the Anointing of the Sick. It especially explained the development of the Sacrament of Penance. The thesis acknowledges the validity of all rites in the Catholic Church and concluded that encouragement must be given for the preservation of the various rites in the Church. This is important for the Eastern Church communities as they contain a rich heritage, which is an integral part of the Church of Christ. An important conclusion was that the development of the church at Antioch must be understood in the light of Tradition the living and lived faith, which passes on all that the church believes and celebrates in its worship of the Holy Trinity. The Melkite Church of Antioch was first called Christian.
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Guyer, Edward D. "The Sikhs in Canada a Christian perspective /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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33

Singson, Dongkho Thang. "The Kuki Christian Church of India." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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34

Dulock, Vincent. "Small Christian communities and the parish." Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.

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Connelly, Benjamin P. "Equipping principles of the New Testament church and implications for the church today." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1195.

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Campbell, Timothy Glen. "The life cycle of a church the Evergreen Christian Church story /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0295.

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37

Laamann, Lars Peter. "Christian heretics in late imperial China : Christian inculturation and state control ; 1720 - 1850 /." London [u.a.] : Routledge, 2006. http://www.loc.gov/catdir/toc/ecip0611/2006010115.html.

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Teilw. zugl.: Diss.
Defining the research parameters -- Aims and structure -- Our sources : a word of caution -- Geography -- Through inculturation to Chinese Christianity -- Accommodation and inculturation -- Japan's hidden Christians -- The evolution of Chinese Christianity -- Christian missions and popular religious culture -- The philosophical background -- Christianity and the Manchurian elite -- Late imperial Christianity : popular cult or alien creed? -- Filial sons and a world of demons -- Ancestral tablets and auspicious inscriptions -- Interaction with other movements -- Peasant millenarianism and Christian theology -- Guilt, sin, universal harmony -- Healing and black magic -- Death and afterlife -- Materialism and superstition : attitudes towards religious discipline -- Matrimony and filial duty -- Inherited identity in Christian villages -- Itinerant Christians, private religious practice, and the interest of the state -- A protective father : official perceptions of Christian and government -- Action against sectarian movements -- The philosophical basis for anti-heresy campaigns -- The Confucian order and the importance of family ties -- State-sanctioned orthodoxy and heresy -- Christianity as target : a chronology of state action -- The Yongzheng Edict of 1724 -- The Qianlong and Jiaqing reigns (1736-1821) -- The Adeodato Affair and the Persecution of 1805 -- The Persecution of 1811 and its aftermath -- Relaxation of anti-Christian state action during the Daoguang period -- The perplexed official : Christianity as heterodox mystery -- The official description of heresy -- Heretical writings -- Christianity as internal menace -- Between social control and official paranoia -- Poverty and persecution -- The state versus Christian heresy -- Christianity as alien intrusion -- Conclusion : Chinese Christianity and the fear of heresy.
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38

Lindemulder, Al. "Christian Reformed Church order inclusive or exclusive? /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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39

Elliott, John M. "Leadership development and relational patterns the early church and the church in Zambia today /." Springfield, MO : Assemblies of God Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.120-0001.

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40

Bernard, John G. "Training church planters of Vietnam Christian Mission." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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41

Musser, Mim. "Training the church in rational Christian thinking." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Joiner, Steve. "Ministry to active Christian women married to less active or inactive Christian men." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Poupart, Roger J. "Partnership principles for sharing church facilites [sic] with Christian schools." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1067.

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Swick, Danny. "The Trinitarian church the Believers' Church as the locus of Christian orthodoxy /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Stam, Jeff. "An introduction to missions for the Christian Reformed Church in Central America." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Trott, David G. "Preventing burnout among Christian workers." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Wong, Chi-chung Max. "Christian media centre." Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25949652.

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48

Rae, Peter S. "Unholy alliance?, the church and higher education in Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ32017.pdf.

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49

Uzukwu, Elochukwu Eugene. "CHURCH-STATE RELATIONS IN THE EARLY CHURCH AND THE CRISIS FACING THE CHRISTIAN CHURCH IN NIGERIA." Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1375.

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Feltmate, Roland H. "Worship challenges in Canada." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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