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Dissertations / Theses on the topic 'Christianity - Christian Life - Sexuality'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Pritchett, Megan. "“I’m a Jesus feminist”: Understandings of Faith, Gender, and Feminism Among Christian Women." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/459.

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The emergence of the Christian Right and the feminist movement in the mid-to-late 20th century have had a significant impact on the political, psychological, and social landscape of the U.S., and this is especially true for Christian women who sit at the cross-roads of these movements. To understand the context surrounding this group, I examine different areas of sociological literature: the primacy of gender and religion in identity formation, Christian marriage and gender roles, the “culture wars” of the Christian Right, and a brief overview of feminist theory. Utilizing qualitative research methods, I interviewed 13 self-identified Christian women to learn how they understood their female and Christian identities, as well as how they negotiated gender roles. Participants were also asked to share their definition and identification with feminism (or lack of identification). A short quantitative survey followed the interview. Themes that emerged from this research include idealized understandings of faith and self, complex and contradictory practice, and rejection of labels. Through self-definition, participants were able to navigate away from stereotypes and communicate their beliefs as they related to their experience.

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2

Burgess, Sarah Stewart. "Divine fluidity: shifts of gender and sexuality in conservative Christian communities." Pomona College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,60.

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This thesis draws on ethnographic research from three communities of conservative Christian women who find empowerment and agency through their religious traditions. Two communities are politically active, outspoken women who also believe strongly in "traditional" roles for women, and one community idealizes conservative standards of sexuality while accepting women who work as sex workers. These women did not view their positions as contradictory, rather, they used religious beliefs and religious practices to enact, embody or explain their complex genders and sexualities. This thesis draws on ethnographic, feminist and queer theories while showcasing the diversity within a movement largely believed to be monolithic. The researcher aims to encourage more dialogue between liberal feminists and conservative Christians.

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3

Koch, Gerry Conrad. "Evaluating the effectiveness of a discipleship seminar program at Valley Community Baptist Church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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4

Johnson, Robert Steven. "Life development at Central Christian Church, Mesa, Arizona." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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5

Miller, Philip L. "Growing up in Christ." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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6

Flanary, II Johnny Ray. "On Being Gay and Christian." Digital Commons @ East Tennessee State University, 2001. https://dc.etsu.edu/etd/148.

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This thesis deals with being gay and Christian in the United States, the history of the beginnings of the Gay Rights Movement, and the past thirty years since the Gay Rights Movement. In order to gain a better understanding of the subject, twelve Christian denominations were investigated to analyze their positions on homosexuality, gays in the church, same-sex marriages, and their willingness to allow gays to be ordained as Priests, Ministers, or to hold offices in the church.

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7

Coats, David A. "Life touches life : the discipleship ministry of Northland Baptist Bible College /." Northland Baptist Bible College, 2005. http://www.nbbc.edu.

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Thesis (D.Min.)--Central Baptist Theological Seminary, 2005.
Computer printout. At time of cataloging, Dr. Coats is Dean of Men at Northland Baptist Bible College. Includes bibliographical references (leaves 154-158).

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8

Schnelle, Heath McKay. "Dietrich Bonhoeffer's view of Christian community yesterday and today /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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9

Scott, David I. "Revisioning transformation : towards a systematic proto-evangelical paradigm of the Christian life." Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/651/.

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Within the contemporary church, usage of the term transformation has become commonplace. However, the way it is understood is often misguided. This study provides an original synthesis that points the church towards the need to express and live out a full, integrated, effectual and distinctly Christian vision of transformation. Self-identified “evangelicals” continue to explore the possibility of authentic transformation. There is now a proliferation of perspectives on the nature and process of Christian formation, some of which attempt a revision through ecumenical “ressourcement” or interdisciplinary methods. These often-conflicting approaches leave a landscape characterised by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism and subjectivism. Although evangelicalism is seen by some as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit differences in their beliefs and practices. Both the absence of a common, coherent and integrated vision, and the lack of transformation itself, are often simply accepted and affirmed. In this thesis, it is argued that the only way to move towards the possibility a cohesive, integrated, broad, effectual and distinctly Christian vision of transformational theology, is through an approach that is grounded in rationallinguistic truth. Such a method is typified by J. I. Packer. His approach to integrating the concerns of theology and spirituality is used as the initial basis towards pursuing a “proto-evangelical” approach to Christian formation. In order to determine the breadth of Packer’s approach, he is brought into dialogue with Maximus Confessor. This critical conversation between two “theologians of the Christian life” allows exploration into the scope and diversity of a distinctly Christian view of transformation, and the seeking out of common characteristics in its nature and practice. This all provides a solid basis upon which to be able to outline an original synthesis.

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10

Dobrovolny, Mary Kay. "Daring to follow in the way of Jesus discipleship and an ethic of risk in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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11

Swanson, Darrell A. "A model of discipleship based on the book of Titus for church leaders in southern Tanzania." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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12

Mansfield, Stephen Lee. "Government in a "post-Christian age" religion in American public life /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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13

Barnes, Jamie Wallis. "'Stories, senses and the charismatic relation' : a reflexive exploration of Christian experience." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/58054/.

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This thesis considers the world of Christian faith, as expressed by a particular social group of which I have been a part since 1998, as an alternative knowledge system. Focusing upon the lives of a number of key agents, including myself, I argue that at the heart of this knowledge system is a charismatic relationship, in the Weberian sense, with a divine Other. This relationship is freely entered into, is conceived as involving movement into or towards an embodied experiential and relational knowledge of God, and is often expressed by participants through such metaphors as a ‘journey', ‘adventure' or ‘quest'. My original contribution to knowledge is in taking a sociological concept, Weber's notion of the charismatic relation, and innovatively applying this framework to the relation between humans and a transcendent or disembodied ‘Other'. My work responds to a) recent ‘ontological' challenges within anthropology to ‘take seriously' other worlds, b) invitations to those with strong religious convictions to practise anthropology without feeling that they need to lose those convictions, and c) recent debates within the anthropology of Christianity concerning how to deal with the agential characteristics of non-human/spiritual beings within ethnographic work. Through a reflexive exploration of experience, I examine how certain Christian people constitute their lives, observing how charismatic devotion to a divine Other implies both a sensorium that extends beyond the corporeal senses, as well as the ‘planting' of various conceptual seeds that, by providing concrete metaphors of what life is, shape the lives of those willing to ‘receive' them. As social actors seek to maintain ‘openness' to this divine Other, a transformational journey results, in which human perception and conception are continually open to renewal. As a reflexive ethnographic account from within such an alternative knowledge system, this thesis makes an original contribution to phenomenological and sensory studies, as well as contributing to anthropological work on Christianity.

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14

Ewell, Samuel Earl. "Prolonging the incarnation : towards a reappropriation of Ivan Illich for Christian mission and life together." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/5498/.

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On the basis of my experience as a U.S. national living as a missionary in Brazil from 2003-2010, this thesis explores cultural, political, and ethical questions related to Christian mission, by reappropriating the life and thought of Ivan Illich. This thesis is an exercise in doing theology with and after Illich. One of the aims of my thesis is to respond to a ‘research gap’ in relation to Illich in the field of theology. In reappropriating Illich for contemporary theology, my thesis is two-fold. First, I bring his explicitly theological commentary (focused on the Incarnation) together with his earlier social criticism (focused on conviviality)" arguing that they operate in tandem as expressions of “Incarnational Christianity.” Second, I show that he offers a compelling contribution to contemporary accounts of Christian mission, with practical implications for incarnational mission. Illich’s three-fold contribution, I argue, relates to: his understanding of the incarnational basis of mission; his diagnosis of the social conditions which undermine and corrupt this incarnational movement; his insights regarding the cultivation of conviviality as a response to wider social concerns, such as economic and ecological crises, as a means for reclaiming the freedom of living in hope and of “prolonging the Incarnation.

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15

McNabb, Robert C. "Contextual and behavioral factors in disciple-making." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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16

Kendrix, Randal E. "Developing a spiritual formation program for converts of the Fellowship of Christian Athletes." Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0472.

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17

Riddle, Paul W. "Equipped to share : a curriculum for workplace evangelism /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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18

Setiawan, David O. "Case studies of assimilation programs in selected churches." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1066.

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19

Allen, Richard Louis. "From fruitlessness to fulfillment guiding believers to walk in the spirit /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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20

Craft, Darryl Leonard. "A program to train encouragers for new converts." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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21

Tober, Eric S. "The role of preaching as a valued component in a New Testament model of disciple-making." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1582.

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22

Gwyn, Willard Bentley. "The training of church members to lead other members in growth as disciples of Jesus in daily Christian life." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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23

Dupuis, Gerry. "Renewing the mind a model for transformational discipleship /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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24

Puzynin, Andrei Pavlovich. "Jesus' model of discipleship." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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25

Payne, Karl I. "Christianity is not a spectator sport a manual on ministry to help prepare and equip men and women for active Christian service /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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26

Wesley, Bruce. "Equipping leaders of disciple-making small groups in Clear Creek Community Church of League City, Texas." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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27

Morgan, G. William. "A program to encourage the implementation of selected Christian disciplines in the lives of the members of Third Presbyterian Church in New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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28

Robinson, John Mark. "Developing a discipleship strategy for new Christians." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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29

Marr, Carroll D. "Developing and implementing a lifestyle evangelism program with a select group of adult members of Zoar Baptist Church, Baton Rouge, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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30

Bum, Shin Sang. "Follow-up of new believers for church with reference at Sangok Jeil Chruch [sic] /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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31

Kwan, Hee Young. "Christian life narratives of young adults who have non-Christian family members in the Republic of Korea narratives of keeping faith /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-154932/.

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32

Dickson, Karolyn Louise. "A comparison of the Imitation of Christ and Life on the vine." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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33

Barron, Joshua Robert. "The water of life in an Indian cup theōsis as the fulfillment of the Indian heart : Christian and Hindu understandings of deification /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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34

Miles, J. Matthew. "Developing a program of holistic evangelism for the First Baptist Church of Stillwater, Oklahoma." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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35

Lewenhaupt, Peder. "Religious Beliefs and Purpose in Life : Purpose in life as a function of specific religious beliefs in a Christian population." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-271127.

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This thesis presents a cross-sectional study of psychological meaning making processes involving religious beliefs and the construction of a sense of purpose in life. Previous research has studied the connection between religiosity and purpose in life, but has failed to adequately represent the multidimensionality of meaning and religion, resulting in a lack of understanding of the psychological processes involved in the construction of a sense of purpose in life. The purpose of this study was to research the connection between specific religious beliefs and a sense of purpose in life in individuals aged 25-40, by testing one hypothesis: There is a significant, positive correlation between the strength of religious belief and purpose in life, and answering two research questions: 1. What specific religious beliefs show a significant correlation to purpose in life?, and 2. How are religious beliefs used in a meaning system for the construction of purpose in life? The study employed a two-phase, mixed methods sequential exploratory design, and a meaning system theory framework, complemented by additional theoretical perspectives in phase 2. The weighting of the data was on the first, qualitative phase of the study and the data were mixed in the final, joint analysis of both types of data. Phase 1 consisted of a survey, measuring the strength of religious beliefs (measured by the BVS scale) and sense of purpose in life (measured by the LAP-R and one item of the WHOQOL-BRIEF). The survey was completed by 40 respondents who self-identified as Christian and were members of various Christian congregations in the city of Stockholm and surrounding areas. The results of phase 1 of the study firstly showed a significant, moderate, positive correlation between the strength of religious belief and purpose in life, confirming the hypothesis. The results also showed that purpose in life was positively and significantly correlated to a belief that God is an all pervading presence (tau = 0.35, p<0.05), belief in forces for evil in the universe (tau = 0.40, p<0.01), belief that human physical contact can be a spiritual experience (tau = 0.27, p<0.05), belief in life after death (tau = 0.31, p<0.05), belief that one's life has been planned out (tau = 0.33, p<0.05), belief that there is a heaven (tau = 0.30, p<0,05), belief that the human spirit is immortal (tau = 0.30, p<0.05), and belief that there is a God (tau = 0.32, p<0.05). Phase 2 consisted of interviews with 9 of the survey respondents, yielding qualitative data that were analysed through an interpretative framework based on two hermeneutic theories. The qualitative analysis showed that religious beliefs are used to construct purpose in a meaning making process consisting primarily of three elements in a meaning system. Beliefs regarding what is ultimately good (ultimate concerns) and beliefs regarding the purpose and role of humanity (overall purpose) provides a foundation for the construction of purpose in life. The individual constructs purpose by locating himself/herself (self-definition) in relation to ultimate concerns and overall purpose. The results of phase 2 also showed that both the content and conviction of religious beliefs influence their use in the construction of purpose in life, further explicating the results of phase 1. The joint analysis of the two phases showed that the results from phase 2 supported the results from phase 1, both regarding the beliefs involved in the construction of purpose in life and the importance of both content and conviction in meaning making processes. Suggestions for further research include additional research on the connections between the various elements of a meaning system, research on the connection between religious beliefs, purpose and the development of self-definition, as well as further theoretical developments of meaning system theory, and harmonisation of meaning system theory with other, complementary theoretical perspectives.

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36

Romandini, Doreen Jane. "John Main as religious educator." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23737.

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In the context of the contemporary rebirth of interest in contemplative prayer in the Christian tradition, many people, e.g., Laurence Freeman (1995), Eileen O'Hea (1990), Bede Griffiths (1991), have begun to examine the writings of John Main.
This thesis presents John Main's understanding of Christian Meditation, in particular, his recovery from the Desert monks of the 4th century, of the practice of 'pure prayer' (silent meditation using a prayer word or mantra). Main recovered the use of a mantra as a way of meditation within the tradition of the Christian church.
The thesis also discusses some aspects of the Christian life and themes which are relevant to his teaching and finally, articulates some implications for contemporary religious/spirituality education. Comparisons are made between Main's pedagogical approach and that of several other contemporary Christian educators.

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37

Tey, David Hock. "Follow up for Chinese converts." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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38

Rhee, Sung Yul. "The concept of disciple in Luke-Acts." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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39

Benzel, David A. "What is a disciple an historical and theological investigation of [mathētēs] /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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40

Masters, Brian B. "A youth discipleship manual for pastoral biblical counselors." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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41

Robinson, M. Burdette. "Making disciples a leadership primer for vitality and participation in the Southern Baptist churches /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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42

Rweyemamu, Josephat Alphonce. "Conversion in missionary christianity, Northwest Tanzania : a critical assessment of methods and their impact on Haya Christian life." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71795.

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Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation is an interdisciplinary missiological study. It engages the sociological theory of structuration to critically explore the missionary Christianity approach and methods of conversion in the Lutheran Church, Northwest Tanzania, and their impact on the Haya Christian life. To this end, a theoretical scaffolding matrix of conversion is explored based on biblical and theological understanding, social theories of conversion, patterns and models of conversion. It is also pointed out that conversion is not only a theological but also a social phenomenon. Consequently, the Haya religio-cultural spiritual life and worldview are further investigated. The methods that were employed by missionary Christianity to missionize Northwest Tanzania are also explored based on the missionaries‟ home socio-political cultural context that informed these methods. Lastly, the Haya‟s earlier and later responses to the methods are highlighted and analyzed. The dissertation argues that the missionary Christianity approach and methods of conversion were important in that they accelerated social change through modernization, new ways of dressing, accessibility to western medicine and appropriation of western education that was instrumental in the production of both church and national potential leaders who later brought about political awareness, modern development and socio-political transformation. Nonetheless, the research has ascertained that the missionary Christianity approach and methods of conversion produced mainly dual converts who remained adherents of both Christianity and Haya traditional religion. This was because from the outset most western missionaries aimed at almost perverting Haya religion and culture in the placement of Christianity that was intrinsically embedded in western culture. This suggests the reasons for the inadequacy of the missionary Christianity conversion strategic approach to seriously take cognizance of the Haya religio-cultural spirituality and worldview which, as it was unpacked in the study, inherently embraces both the physical and metaphysical existential realm. Thus for the Haya, if this fact is not taken seriously, conversion seems irrelevant. That is why Haya Christians tend to actualize “real” conversion within the Revival Movements and Pentecostal-Charismatic churches‟ form of Christianity instead of maintaining loyalty to the doctrine of their mother churches, for this spiritual form of Christianity has to a greater extent demonstrated the ability to attempt to indigenize Christianity among them as, without ignoring modern ways of life, it addresses the Haya religio-cultural spirituality and worldview. Engaging structuration theory analysis, the study argues that the Haya realization of what seems “real” conversion within the revival framework and other spiritual movements and Pentecostal-Charismatic form of Christianity by most Haya Lutheran Christians in Northwest Tanzania, is an attempt to indigenize Haya missionary Christianity conversion. This is because for the Haya‟s comprehension and praxis of conversion is not only determined by missionary Christianity activity, but to some degree their traditional religio-cultural context plays a role in shaping and structuring conversion that makes sense to them. Since social structure comprises rules and resources (Giddens 1984; Wuthnow 1987; Richard 1994) which human agents draw on and reproduce as they act and yet remain open for transformation, the Haya traditional social structure therefore provides an arena for them to draw on religiosity and other spiritual resources and reproduce them even as they convert to Christianity. The study further proposes that the sociological theory of structuration in an interdisciplinary study of conversion provides a useful tool in attempting to understand the dynamics of conversion among the Haya within the Lutheran Church in Northwest Tanzania, along with their tendency to actualize their “real” conversion within the revivalist or Pentecostal-Charismatic form of Christianity. Since “real” conversion cannot be limited or absolutized in these forms of Christianity, the research proposes an “integrative model of conversion” as the most relevant approach to our contemporary missionary preoccupation and engagement. This model suggests the hermeneutics and ecclesial praxis of conversion that is based on religio-cultural sensitivity that suggests harnessing spirituality and religio-cultural rules and resources from within the framework of Haya traditional religion, missionary Christianity, East African Revival and the Pentecostal-Charismatic form of Christianity through a mutual dialogue.
AFRIKAANSE OPSOMMING: Hierdie dissertasie is ŉ interdissiplinêre missiologiese studie. Dit maak gebruik van die sosiologiese strukturasie-teorie om kritiese ondersoek in te stel na missionêre Christelike benaderings en metodes van bekering in die Lutherse Kerk in Noordwes Tanzanië, en die impak daarvan op die Haya se Christelike lewe. ŉ Teoretiese gesteierde bekerings-matriks word verken gebaseer op Bybelse en teologiese begrip, sosiale bekerings-teorieë, patrone en modelle van bekering. Daar word ook op gewys dat bekering nie net ŉ teologiese verskynsel is nie, maar ook ŉ sosiale een. Daarna word die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing verder ondersoek. Die metodes wat ingespan is deur die missionêre Christendom om Noordwes Tanzanië te missionaliseer is ook ondersoek met verwysing na sendelinge se eie sosio-politieke kulturele konteks wat hierdie metodes geïnformeer het. Laastens is die Hayas se vroeëre en latere reaksie op die metodes geïdentifiseer en ontleed. Die dissertasie betoog dat die missionêre Christelike benadering en metodes van bekering belangrik was aangesien dit sosiale verandering versnel het deur modernisasie, nuwe style van kleredrag, toegang tot Westerse medisyne en die toe-eiening van Westerse opvoedkunde. Dít was weer instrumenteel in die vorming van potensiële kerklike en nasionale leiers wat later politieke gewaarwording, moderne ontwikkeling en sosio-politieke transformasie meegebring het. Die navorsing het egter ook aangedui dat die missionêre Christelike benadering en bekeringsmetodes hoofsaaklik tweeledige bekeerlinge geproduseer het wat beide die Christelike en die tradisionele Haya godsdienste aangehang het. Dit was omdat die meeste sendelinge in hul pogings om die Christelike godsdiens, wat intrinsiek in die Westerse kultuur gegrond was, te vestig, die Haya godsdiens probeer demoniseer het. Dit dui aan dat die redes vir die ontoereikendheid van die missionêre Christelike bekering-strategie moet ernstig kennis neem van die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing wat, soos die in die studie uiteengesit word, inherent beide die fisiese en godsdienstige eksistensiële ryke omarm. As hierdie feit nie ernstig bejeën word nie, is bekering dus vir die Haya irrelevant. Haya Christene geneig is om “ware” bekering te aktualiseer in Herlewingsbewegings en Pinkster-Charismatiese kerke se vorm van Christelikheid pleks daarvan om lojaal te bly aan die leer van hul moederkerke, want hierdie spirituele vorm van Christelikheid demonstreer tot ŉ groter mate die strewe om Christelikheid onder hulle inheems te maak deur die Haya godsdiens-kulturele spiritualiteit en wêreldbeskouing aan te spreek sonder om die modern leefwyse te verontagsaam. Die studie maak gebruik van strukturasie-teorie analise om te betoog dat die meeste Haya Lutherse Christene in Noordwes Tanzanië se gewaarwording van “ware” bekering binne die Herlewings-raamwerk en ander spirituele bewegings en Pinkster-Charismatiese vorms van Christelikheid is ŉ poging om Haya missionale Christelike bekering inheems te maak. Vir die Hayas word die begrip en praksis van bekering nie net bepaal deur missionale Christelike aktiwiteit nie, maar tot ŉ mate speel hul tradisionele godsdiens-kulturele konteks ook ŉ rol in die vorming en strukturering van ŉ bekering wat vir hulle sin maak. Omdat sosiale strukture bestaan uit reëls en bronne (Giddens 1984; Wuthnow 1987; Richard 1994) waaruit mense put, wat hulle reproduseer en wat tog oop bly vir transformasie, voorsien die Haya tradisionele sosiale struktuur dus ŉ arena waarin hulle kan put uit godsdienstigheid en ander spirituele bronne en dit reproduseer, selfs as hulle-hulle bekeer tot die Christendom. Die studie voer voorts aan dat die sosiologiese teorie van strukturasie in ŉ interdissiplinêre studie van bekering ŉ nuttige werktuig bied om die dinamiek van bekering onder die Haya in die Lutherse Kerk in Noordwes Tanzanië te verstaan, tesame met hul neiging om hul “ware” bekering te aktualiseer in Herlewingsbewegings of in Pinkster-Charistmatiese vorms van Christelikheid. Aangesien “ware” bekering nie in hierdie vorms van Christelikheid beperk of verabsoluteer kan word nie, stel die navorsing ŉ “integrerende model van bekering” voor as die mees relevante benadering tot ons kontemporêre missionêre fokus en betrokkenheid. Hierdie model stel voordat ŉ hermeneutiese en ekklesiale praksis van bekering wat gebaseer is op godsdiens-kulturele sensitiwiteit en spiritualiteit en godsdiens-kulturele reëls vanuit die raamwerk van Haya tradisionele godsdiens, missionale Christelikheid, Oos-Afrika Herlewingsbewegings en die Pinkster-Charistmatiese vorms van Christelikheid deur wedersydse dialoog.

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Richard, Robert. "An examination of the life and career of Rev William McGill (1732-1807) : controversial Ayr theologian." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/1432/.

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In the late 1780s there arose a theological controversy in Ayrshire, centred around the Rev William McGill (1732-1807), the associate minister to William Dalrymple (1723-1814) of the Old Kirk in Ayr. McGill was principally accused of holding ‘Socinian’ views, particularly in his Practical Essay on the Death of Jesus Christ (1786) which were at odds with the accepted standards of his church, a church which still retained a mainly Calvinistic outlook in the period. The Aim of this thesis Within this thesis I will attempt to place McGill firmly within the context of his day. This will be done by offering a picture of the Scottish, English and Irish ecclesiastical scene, with particular reference to Scotland, in which the Ayr minister was working. Further consideration will be given to the impact of the Enlightenment, as well as the American and French Revolutions, in the latter part of the century. The response of the various churches in Britain to these events are of particular importance for McGill’s career as, in his final published work On the fear of God (Ayr, 1795), the theological ‘radical’ emerges as a political conservative. What has perhaps been lacking in previous assessments of McGill is a study of the full range of influences which drove the Ayr minister’s theology. By utilising the evidence offered by the ‘Ayr Library Society’ (which held the works of noted English Socinians) of which McGill, along with Dalrymple, was a founder member in 1762, I will attempt to trace some of the main sources for McGill’s later thought. Of key significance is the holding of works by the Society of several leading English Socinians. Although speculative (as McGill does not directly cite these works), based on the evidence there does appear to be parallels between McGill’s work and that of the English theologians. I will also assess, in addition to considering why McGill’s work proved contentious, the reasons for his ‘apology’, following the case. Additionally it will be important to re-examine the overall effect of the case, in order to fully appreciate the significance of McGill for the wider Scottish churches of his day.

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Kerrick, Michael Thomas. "Sacramental living encountering God out of the ordinary /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Malone, Dana Mesrobian. "FROM SINGLE TO SERIOUS: RELATIONSHIPS, GENDER, AND SEXUALITY AT TWO AMERICAN EVANGELICAL UNIVERSITIES." UKnowledge, 2014. http://uknowledge.uky.edu/epe_etds/16.

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This study investigated the ways in which students attending American evangelical colleges form their heterosexually intimate relationships as well as how they craft gendered and religious performances along the way. Data was generated at two evangelical universities in the southern region of the United States over the 2011-2012 academic year using a combination of qualitative methods, including focus groups, individual interviews, participant observation, artifact analysis, and archival research. Findings suggest students employ a three-phase process, which begins within their peer networks, advances via social media to an intermediate phase, where students assess compatibility in a number of areas, and then potentially progresses into a committed, and oftentimes serious, dating relationship. This process is inherently patriarchal and encourages diffidence as well as shrewdness in many respects related to women’s demeanor, communication, and sexuality. Both women and men utilize a number of gendered and religious strategies to successfully navigate the dating scene amidst the backdrop of an evangelical milieu. Various aspects of campus culture, which influence students’ relational, gendered, and religious practices, are also explored, including the lack of casual dating, modesty expectations, purity imperatives, and an emphasis on (heterosexual) relationships. The implications of which create a high stakes environment surrounding both cross-sex friendships and romantic relationships where sexuality is sidelined and authenticity can be hard to find.

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Macfarlane, Calum Donald. "Transfiguration as the heart of Christian life : the theology of Thomas Traherne (1637?-1674) with special reference to 'The Kingdom of God' and other recently discovered manuscripts." Thesis, University of Southampton, 2005. http://eprints.chi.ac.uk/839/.

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Thomas Traheme (1637?-1674), Hereford born poet, priest and writer, has been variously understood as a nature poet, mystic, or even simply as a facile optimist. Sometimes he has been taken as an honorary Romantic poet, a sort-of Wordsworth before his time. Moreover, it has been common for critics either to divorce his theological beliefs from his literary contribution altogether, or to dismiss his spirituality as undisciplined and immature and his theological views as insubstantial. Based in part on new manuscript evidence, this thesis argues, on the contrary, that Traheme's literary works must be understood in the light of his comprehensive theological vision. Central to this theological vision were the interwoven concepts of felicity, the powers of the human soul, childhood innocence, love and glory, and transfiguration. Transfiguration, for Traheme, was the means by which his goals of felicity, love and glory were attained. For him, the fully human person may by God's grace anticipate even now the experience of final beatitude in which all the powers of the soul are fully employed and enlightened by the Spirit of God. The soul thus transfigured is able in turn 'to transfigure all things, and be delighted' to the glory of God. It is within this sweeping theological vision that Traheme's writings must be understood. It is an articulate vision, rooted in Christian theological tradition and an integrated Renaissance world picture of interdependent spheres, outward and inward, cosmic and anthropological. If we fail properly to appreciate Traheme's theological understanding, then we are in danger of misinterpreting his aesthetic and spiritual contribution. In contrast, when Traheme's devotional prose and poetry are seen in the light of his theological vision, then we are better able to see what Traheme saw - 'a transformed world of glory, inspired with a love as infinite as a creature can hold'. Accordingly, this thesis begins in Chapter 1 with an account of Traheme's biography and his place in the seventeenth century. Chapter 2 reviews the complex story of the Traheme sources, including manuscript discoveries past and present, before turning to a summary of the main lines of interpretation that have emerged in criticism of his writings. Chapter 3 examines the broader context in which Traheme's understanding of transfiguration arises. Chapter 4 traces the ways in which Traheme's anthropology, pneumatology, and eschatology undergird his theological vision of transfiguration. Chapter 5 focuses on a detailed discussion of transfiguration as process and event in Traheme's writings. A final concluding chapter offers a summary account of Traheme's view and demonstrates how this theological vision offers an enriched reading of his devotional prose and poetry while giving particular attention to the concept of transfiguration as action.

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Roos, Beverley. "Women and the Word : issues of power, control and language in social and religious life." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/16636.

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Bibliography: pages 151-157.
The intention of this thesis is to offer a perspective on the current debate over women's place in Western religious institutions, i.e. the Judaeo-Christian tradition; and to provide a way of thinking about those issues which will lead to a positive, progressive and realistic vision of co-humanity, and a method of achieving it. The thorny battleground of the "women's debate", as it is inaccurately named, was not my original choice of thesis topic. A lifelong commitment to feminist principles has been matched with an equally lengthy wariness regarding society's attitude towards such matters. Also, the understandable obsession of South African religious studies departments, and journals, with the issue of racism has had the inevitable result of trivializing the related issue of sexism as secondary. The narrowness of such thinking has led to strange distortions, including the belief that evil can somehow be 'ranked' and that there can be a 'hierarchy' of oppression. My intentions changed during a search of religious publications and journals while completing a post-graduate assignment. It was abundantly apparent that the scale of the debate on women's place in religion was fast outstripping most other debates. However, it was not an area which had been treated locally with seriousness. It had unfolded into a comprehensive and highly contentious debate in North American and British campuses and religious institutions, and the proliferation of books and articles on the subject by not only theologians but also sociologists, anthropologists and linguists had greatly extended the platform and the level on which the debate was to be fought. It appeared that women working in many fields were laying claim to religion, and were engaging issues which had previously been left to the handful of articulate women working at least nominally within orthodox structures.

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Thomson, Donna R. "Growing in Favor with God: Young Children's Spiritual Development and Implications for Christian Education." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc9823/.

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Experts do not agree on the definition of spiritual development although positive spiritual development benefits society in many ways. Without agreement on the definition of spiritual development and a common understanding of spiritual development, parents, teachers, and pastors who are entrusted with the task of fostering positive spiritual development in Christian settings face the challenges of determining what spiritual development is (definition), the desired goals (culmination) of spiritual development, and the most effective ways to meet those goals (context and content). The purpose of this study was to use data, from the social sciences and Christian points of view, to inform Christian education programs and arrive at recommendations for fostering young children's spiritual development. Data sources include textual literature from the social science and Christian points of view. In addition, the researcher gathered interview data from twenty children's pastors. Research results included: 1. It is possible that spirituality is associated with sensory awareness. 2. Examining spirituality as sensory awareness may lead to focusing on innate qualities of spiritual capacity with a more focused inclusion of children with special needs in faith-based programs, a God-given conscience, and consideration that children may be born with spiritual gifts to express their spiritual nature. 3. Congregations/parishes under utilize intergenerational activities, time for quiet and reflection, and opportunities to talk to children about spiritual matters.

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Stolle, Steven Hugh. "A disciplemaking leadership development plan." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Pennington, Emma Louise. "'All the helth and life of the sacraments ... I it am' : Julian of Norwich and the sacrament of penance." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7a3fba91-354a-415f-a8b5-dab36d3d59c1.

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This thesis explores a long-neglected area of Julian’s work, namely her devotional and pastoral understanding of the nature of sin and the sacrament of penance. Her two texts reveal a deep concern, set within the context of a rise in lay penitential piety, for those devout who continued to experience a sense of shame and dread of sin, even after confession to a priest. By means of a close comparative reading of Julian's short and long texts of A Revelation of Divine Love, and an examination of a wide range of Middle English devotional texts and manuals, as well as a breadth of Julian scholarship to date, I argue that Julian addresses the devotional and ecclesiastical concerns of late fourteenth-century England in the problem of sin and confession for the ordinary believer. By articulating her revelation in the penitential terms of the manuals of the Church, Julian reveals the extent to which the daily devotional life of 'holy moder church' is the means by which the saving love of Christ is realised and made accessible to the penitent. Within her writing Julian seeks to reassure her reader that God has dealt with sin and triumphed over the devil but in order to do this she must alter their understanding of a contrition-centred sacrament. For this reason Julian sets up a crisis of understanding within her long text between the 'common teaching of holy church' and her revelation of love. This conflict is deliberately left unresolved in order that, in scholastic terms, two opposing arguments in opposition may jointly illuminate the necessity of sin and penance in bringing the soul to the proper state of humility and the mercy and grace of the loving Lord in forgiveness. In so doing it is argued that, within Julian’s writing, the pastoral process of penance is integral to those who desire a more intimate relationship with God. The thesis consists of four chapters which first, locates Julian's short and long versions of A Revelation of Divine Love within the climate of the late-fourteenth century; secondly, it charts the rise of the significance of the role of the penitent within the history of penance which led to an increasing lack of confidence within the late fourteenth century in the ability of the confessional encounter to alleviate the sense of sin experienced by some devout souls; thirdly, I analyse the extent to which Julian's short and long version of a Revelation of Divine Love reflect and address this catechetical and penitential climate in her theology of sin and penance; and finally the thesis poses the question of the extent to which Julian's work can be considered as a penitential text which seeks to bring ease and comfort of the assurance of sins forgiven through the everyday practices of the Church. It is concluded that Julian's writing reveals a fascinating and significant contribution to late fourteenth-century thought on penance and brings a fresh reading of Julian's texts.

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