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Dissertations / Theses on the topic 'Church of All Nations'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Küstner, Hanna. "The 'Synagogue, Church of All Nations': multimedia, healing, prophecy." Universität Leipzig, 2011. https://ul.qucosa.de/id/qucosa%3A33582.

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This volume is devoted to the contemporary Nigerian prophet T. B. Joshua, whose healings and prophecies are famous far beyond the borders of Nigeria. The study analyses the impact of his use of the media upon the development of healing and prophecy. It deals with globalisation on the one hand and growing intimacy on the other, as well as with new forms of healing.

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2

Knoll, Michael Hinson Glenn. "All Nations Evangelical Church bringing the nations together and creating a community of faith in the New African Diaspora /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,2138.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.
Title from electronic title page (viewed Feb. 17, 2009). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Curriculum in Folklore." Discipline: Folklore; Department/School: Folklore.

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3

Alobeyo, Bagudekia K. "A strategy for church planting among African immigrants in Philadelphia." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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4

Landry, Stan Michael. "That All May be One? Church Unity, Luther Memory, and Ideas of the German Nation, 1817-1883." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193760.

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The early nineteenth century was a period in which the German confessional divide increasingly became a national-political problem. After the dissolution of the Holy Roman Empire (1806) and the Wars of Liberation (1813-1815), Germans became consumed with how to build a nation. Religion was still a salient manifestation of German identity and difference in the nineteenth century, and the confessional divide between Catholics and Protestants remained the most significant impediment to German national unity. Bridging the confessional divide was essential to realizing national unity, but one could only address the separation of the confessions by directly confronting, or at least thinking around, memories of Martin Luther and the Protestant Reformation. This dissertation examines how proponents of church unity used and abused memories of Luther and the Reformation to imagine German confessional and national unity from 1817 through 1883. It employs the insights and methods of collective memory research to read the sermons and speeches, pamphlets and poems, histories and hagiographies produced by ecumenical clergy and laity to commemorate Luther and the Reformation, and to understand how efforts toward church unity informed contemporary ideas of German confessional and national identity and unity.Histories of nineteenth-century German society, culture, and politics have been predicated on the ostensible strength of the confessional divide. This dissertation, however, looks at nineteenth-century German history, and the history of nineteenth-century German nationalism in particular, from an interconfessional perspective--one that acknowledges the interaction and overlapping histories of German Catholics and Protestants rather than treating each group separately. Recent histories of the relationship between German religion and nationalism have considered how confessional alterity was used to construct confessionally and racially-exclusive ideas of the German nation. This dissertation complements those histories by revealing how notions of confessional unity, rather than difference, were employed in the construction of the German nation. As such, the history of ecumenism in nineteenth-century Germany represents an alternative history of German nationalism; one that imagined a German nation through a reunion of the separated confessions, rather than on the basis of iron and blood.

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5

Finkbeiner, Douglas P. "Toward an understanding of "make disciples of all nations"." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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6

Lindsay, Ross Moore. "All Saints Pawleys : a new Paradigm Church." Thesis, Brunel University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427684.

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7

Peterson, David H. "Pastor's discovery class a doctrinal course for all church newcomers /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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8

Jackson, C. Thomas. "Behold, I make all things new mission as catalyst for revitalization /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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9

Morales, Teresa F. "The Last Stone is Just the Beginning: A Rhetorical Biography of Washington National Cathedral." Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/communication_diss/42.

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Washington National Cathedral sits atop Mt. St. Alban’s hill in Washington, D.C. declaring itself the nation’s cathedral and spiritual home for the nation. The idea of a national church serving national purposes was first envisioned by L’Enfant in the District’s original plan. Left aside in the times of nation building, the idea of a national church slumbered until 1893 when a group of Episcopalians petitioned and received a Congressional charter to begin a church and school in Washington, D.C. The first bishop of Washington, Henry Y. Satterlee, began his bishopric with the understanding that this cathedral being built by the Protestant Episcopal Church Foundation was to be a house of prayer for all people. Using Jasinksi’s constructivist orientation to reveal the one hundred year rhetorical history defining what constitutes a “national cathedral” within the narrative paradigm first established by Walter Fisher, this work utilizes a rhetorical biographical approach to uncover the various discourses of those speaking of and about the Cathedral. This biographical approach claims that Washington National Cathedral possesses an ethos that differentiates the national cathedral from the Cathedral of St. Peter and St. Paul even though the two names refer to the same building. The WNC ethos is one that allows a constant “becoming” of a national cathedral, and this ability to “become” allows for a rhetorical voice of the entity we call Washington National Cathedral. Four loci of rhetorical construction weave through this dissertation in the guiding question of how the Cathedral rhetorically created and how it sustains itself as Washington National Cathedral: rhetoric about the Cathedral, the Cathedral as rhetoric, the Cathedral as context, and Cathedral Dean Francis Sayre, Jr. as synecdoche with the Cathedral. This dissertation is divided into eight rhetorical moments of change that take the idea of a national church from L’Enfant’s 1791 plan of the City through the January 2013 announcement allowing same-sex weddings at the Cathedral and Obama’s second inaugural prayer service. The result of this rhetorical exploration is a more nuanced understanding of the place and how it functions in an otherwise secular society for which there is no precedent for the establishment of a national cathedral completely separated from the national government. The narrative strains that wind through Cathedral discourse create a braid of text, context, and moral imperative that ultimately allows for the unique construction of Washington National Cathedral, a construction of what defines “national” created entirely by the Cathedral.

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10

Fudge, Eric. "Pentateuchal structure and function of the Tôledôt YHWH is the God of all nations /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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11

Stiansen, Paul. "Evangelical strategies for Spirit empowered transformation at the United Nations." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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12

Brown, Christopher J. "Training in the church : implementing the priesthood of all believers through training." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/19446.

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13

Philp, Robert Henry Haldon. ""Steel all through" the Church of England in central Queensland : transplantation and adaptation, 1892-1942 /." Connect to this title online, 2002. http://elvis.cqu.edu.au/thesis/adt-QCQU/public/adt-QCQU20031117.164918/index.html.

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14

Chouhan, Anjna. "'Influencing the hearts and lives of all' : Shakespeare, the Church and the Victorians." Thesis, University of Leicester, 2012. http://hdl.handle.net/2381/10854.

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The relationship between the Church in England and 'Victorian Shakespeare' has been outlined by Richard Foulkes and, more recently, Charles LaPorte in his parallel study of biblical and Shakespearean criticism. These works have traced the Victorian conceptualisation of what Gail Marshall has termed the metonymical Shakespeare: that is, the establishment and interaction with Shakespeare the product rather than, strictly speaking, the fundamental interpretations of his drama. This thesis extends Foulkes' work on the official Church sanction of Shakespeare, and asks how it was that the 'Church' in Victorian England influenced critical readings and performances of the plays Hamlet, Romeo and Juliet, Measure for Measure, King John and Henry VIII. Split into two parts: critical readings and performances, this thesis explores to what extent religious events such as the Oxford Movement, the so-called papal aggression and Public Worship Regulations Act affected interpretations of the plays and their Catholic characters both on the page and stage. Each of these plays invited discussions about sinfulness, disillusionment and redemption: three key themes that recurred in debates about religion throughout the period. More importantly, this study argues that each play was interpreted within an anti-Catholic climate, where nunneries and confessionals were feared; idolatry was considered dangerous, and where Roman Catholic rituals and gestures were outlawed in the Church of England. By re-assessing Victorian Shakespeare discourse as part of a tradition where the languages of Christianity and, specifically, anti-Catholicism were endemic, this thesis proposes that religion was a critical framework within which Shakespeare's drama was interpreted; it was also a subject actively introduced and explored in the visual and spoken world of the stage. Therefore this work is part of the expanding historicist study of Victorian Shakespeare reception, because it rationalises the celebratory interpretations of the plays from the period and, crucially, proposes that religious discourse facilitated a revolution in Shakespeare criticism.

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15

Blowers, LaVerne P. "Love divine all loves compelling missionary motives in the Wesleyan tradition /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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16

Sykes, B. L. "Luke 4:18-19 the age of the anointed one who proclaims new covenant availability to all nations /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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17

Plewes, Cathy T. "First Nations, the church, state, and image, policy and ideals reflected in the Indian Act of 1876." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22099.pdf.

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18

Plewes, Cathy T. (Cathy T. Ann) Carleton University Dissertation Law. "First Nations, the church, state, and image; policy and ideals reflected in the Indian Act of 1876." Ottawa, 1997.

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19

Hearne, Stephen Zachary. ""That they may all be one" ecumenical campus ministry at Anderson College /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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20

Taylor, Colleen A. "One SIze Fits All Feminism? Domestic Women's Rights Activists' Struggle to be Heard." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1398079498.

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21

Carbone, Anthony James. "The determination of the date of Easter and the search for a common date of celebration for all Christians." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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22

Philp, Robert Henry Haldon, and randj@cqnet com au. "Steel all Through The Church of England in Central Queensland Transplantation and Adaptation 1892-1942." Central Queensland University. School of Humanities, 2002. http://library-resources.cqu.edu.au./thesis/adt-QCQU/public/adt-QCQU20031117.164918.

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The thesis is concerned with the establishment of the Anglican presence in Central Queensland and the history of the first fifty years of the Diocese of Rockhampton. The historical method employed examined the attitudes and mentalities of the Anglicans during that fifty years and attempted to determine how the process of transplantation and adaptation of the English social institution was, or was not, achieved in the new physical and social environment. Various aspects of Anglican Diocesan administration such as recruitment of clergy, financial shortages, cultural isolation, racial issues, episcopal appointments and ecumenical relationships, are taken as units and analysed in the overall context of transplantation and adaptation. It is argued that Australianisation came gradually and without conscious manipulation. Where change from the English model was attempted, it was often initiated by the English clergy rather than the Australian laity.

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23

Berdy, Andrew. "The Edinoverie movement at the All-Russian Council of 1917-1918 background, decisions, and implications /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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24

Galloway, Barendina Martha. "The reformation of religion in Freebridge Marshland, Norfolk, with special reference to Tilney All Saints, circa 1500-1580." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/273069.

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25

Grimes, Richard S. "The emergence and decline of the Delaware Indian nation in western Pennsylvania and the Ohio country, 1730-1795." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://eidr.wvu.edu/etd/documentdata.eTD?documentid=4151.

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Thesis (Ph. D.)--West Virginia University, 2005.
Title from document title page. Document formatted into pages; contains v, 243 p. Includes abstract. Includes bibliographical references (p. 220-243).

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26

Igler, Kurt. ""For we are all members of one body" the implications of the church's corporate relationship to Christ for the relationships among Christians : a study in biblical theology /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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27

Hodge, Kent G. "A formal and biblical statement on the philosophy of Christian education for teacher training /." Free full text is available to ORU patrons only; click to view:, 2005. http://proquest.umi.com/pqdweb?did=1184155971&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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28

Kothe, Patrick. "“ALL MUST COMBINE IN THE STRUGGLE AGAINST THE MICROBES” GLOBAL BIOPOLITICS AND TWENTIETH-CENTURY HEALTH ORGANIZATIONS." UKnowledge, 2011. http://uknowledge.uky.edu/gradschool_theses/83.

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The following paper explores the rise of global biopolitics by focusing on the League of Nations Health Organization (LNHO) and the World Health Organization (WHO) as pivot points around which an international system transitioned into a global system. The central thesis of the paper is that the LNHO served as the first true site of deployment for global discourses on health and hygiene, not as recent scholarship has suggested, the WHO. The purpose of the paper, however, is to provide an overview of the larger transformation of public health in the twentieth century, beginning with the proliferation of nineteenth-‐century international health organizations and culminating in the WHO. Central to this argument is the belief that population control is the ultimate end of the modern state, firmly placing discourses on health and hygiene at the nexus of modern politics. At its heart, this paper is about the nature of the modern state in relation to an increasingly global world.

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29

Sakupapa, Teddy Chalwe. "Ecclesiology and ethics: An analysis of the history of the All Africa Conference of Churches (1963 - 2013)." Thesis, The University of the Western Cape, 2017. http://hdl.handle.net/11394/5534.

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Philosophiae Doctor - PhD
This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that “doctrine divides” while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC’s ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC’s handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address.
Sakupapa, T.C. (2017). Ecclesiology and ethics: An analysis of the history of the All Africa Conference of Churches (1963 - 2013). PhD thesis. University of the Western Cape. http://hdl.handle.net/11394/5534

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30

Vannerley, D. "The Church's one foundation : the Anglican origins and ecclesiological significance of the 1920 Lambeth 'Appeal to all Christian people'." Thesis, Canterbury Christ Church University, 2015. http://create.canterbury.ac.uk/15003/.

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How can the Anglican Communion resolve its problems of internal ecumenism to overcome the threat of rupture that faces it at the beginning of the twenty-first century? Anglican identity is not monolithic but pluriform within the particularity of its tradition. The Anglican way of being Christian is one that is discursive rather than definitive, aware of its roots but open to new expression of itself – and aware of the conditionality of any expression of Church in this passing world. However, from time to time, there are tensions within the tradition between those who hold differing views. In 1867, facing the challenge of maintaining Anglican unity, Archbishop Longley summoned a meeting of Anglican bishops who sought collective understanding in a discursive, dialogic fashion and which evolved into a Lambeth Conference Tradition. The bishops sought the common mind of the Church on problematic questions, always aware of the mutability of their conclusions and often willing to change their view according to changed circumstances. In this way they sought to maintain Anglican unity and the principle of comprehension whereby the tradition sought to be inclusive of diversity. The Sixth Conference in 1920 sought to address the wider question of Christian unity by employing the same methodology. The Appeal to All Christian People was intended to draw the churches into engagement with one another to overcome their differences and achieve a degree of ecclesial unity. Reconciliation of Christians with each other was set at the heart of ecumenical discourse and bore fruit in important ways. This thesis proposes that the same methodology can and should be deployed to address the disputes that exist within the Anglican Communion at the beginning of the twenty-first century. The Lambeth Conference Tradition is an essential element in Anglican heritage that Anglicans may only ignore at their peril.

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31

Green, Maria. "Praying in the global context." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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32

Parry, David Thomas Newton. "Luke's account of Peter in his strategy of proclaiming a gospel for all people." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:b2e7f952-4010-4793-a79d-c3da005d5395.

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In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.

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Cabrido, John Aranda. "The shepherd of Israel for all nations : a portrayal of Jesus in the Gospel of Matthew : a narrative-critical and theological study /." Romae, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000254119.

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34

Stoker, Carol, and Stephen Mehay. "Recruiting, advertising and marketing strategies in all-volunteer force nations case studies of Canada, Australia, the United Kingdom, and the United States." Monterey, California. Naval Postgraduate School, Graduate School of Business and Public Policy, 2011. http://hdl.handle.net/10945/24422.

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35

McCrery, Susan. "That all may be one reconfiguration as a contemporary expression of the charism of the Congregation of St. Joseph /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0833.

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36

Johansson, Peter. "Sine ira et studio : En kvalitativ analys av institutionaliseringsprocessens konsekvenser inom den nypaganistiska rörelsen Church of All Worlds." Thesis, Högskolan Dalarna, Religionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:du-1178.

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Uppsatsen har för avsikt att undersöka hur den nypaganistiska, och i första hand nordamerikanska, rörelsen Church of All Worlds reagerar mot förändring och institutionalisering. För att förstå institutionaliseringsprocessens bakomliggande krafter och identifiera dess konsekvenser, är det övergripande syftet med uppsatsen att utifrån en fallstudie av Church of All Worlds undersöka hur organisationen under sina verksamhetsår förändrats i fråga om (1) förhållande till samhället, (2) ideologi, (3) organisatorisk struktur och (4) ledarskap. Utgångspunkten är att betrakta rörelsen som dels religiös och spirituell, dels organisatorisk och ekonomisk, varför uppsatsen lutar sin teoribildning mot både religions- och samhällsvetenskapen och mot organisationsteorin. Som samhälleliga samt organisatoriska faktorer till Church of All Worlds institutionalisering finner vi den postmoderna motreaktionen mot industrisamhällets missförhållanden samt kritiken mot existensen av den objektiva sanningen. Institutionaliseringens följder är emellertid att rörelsen slutligen upptas som en del av det sen-moderna samhällssystemet. Förändringen märks i första hand då rörelsen under 80-talet förvandlas till en ekonomiskt intresserad organisation med tjänstehierarkier och reglerat ansvar som påföljder. Den byråkratiska arbetsordningen urlakar inte bara rörelsens ideologi, utan tvingar också den nu demokratiskt tillsatte ledaren till radikala åtgärder för att återfå sin makt, något som når sin kulmen i en konflikt med ledarens sorti som yttersta konsekvens.

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37

Johnson, Janiece L. ""Give it all Up and Follow Your Lord": Mormon Female Religiosity, 1831-1843." Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTGM,42183.

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38

Holseter, Christoffer. "Social Capital and Health in Europe : The potential reduction of all-cause mortality by eliminating educational differences in social capital in 16 European nations." Thesis, Norges teknisk-naturvitenskapelige universitet, Institutt for sosiologi og statsvitenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-26525.

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Background: Social inequalities in health are persistent in society and remain one of the greatest challenges for public health. Europeans with lower socioeconomic status have shorter life expectancy and experience more health problems than people in the higher socioeconomic groups. Previous studies have revealed that the health impact of social health determinants may be comparable to smoking and other well-established risk factors. The main aim of this thesis is to provide estimates of the extent to which health inequalities in Europe realistically can be reduced by policies and interventions aimed at increasing the level of social capital among lower educational groups to the level seen among the highest educated. Data and methods: For each population, social risk factor prevalence data from the early 2000s by gender, age and level of education were gathered from the first two rounds of the European Social Survey (2002 & 2004). Relative risks for the impact on mortality for the social risk factors was collected from a large meta-analytical review of 148 studies on social factors impact on health (Holt-Lundstad et al. 2010). Mortality data from a range of studies were available in the EURO-GBD-SE (2013) project data. The social risk factor prevalence data, the relative risks and the mortality data were combined in order to calculate Population Attributable Fractions (PAF) for mortality by population, level of education and gender, in order to simulate scenarios where educational differences in the social risk factors are completely eliminated. Results: Different social risk factors were upward levelled so that all educational groups got the social risk factor prevalence currently seen in the highest educational group. The results vary from considerable reductions to no reduction at all in all-cause mortality depending on both the social risk factor, gender and country. Overall, living alone seems to be the social risk factor with least health potential, followed by marital status, while social isolation seemed to be the social risk factor with the greatest health potential. Social participation and perception of social support also seem to have a great potential for reducing educational inequalities in allcause mortality in Europe, but there are important variations between countries. Conclusion: The findings from this thesis show a substantial theoretical modifiability of educational inequalities in mortality by increasing the levels of social capital seen in the lower educational groups to the level currently seen among the highest educational groups through Europe. Educational inequalities in all-cause mortality could be substantially reduced and deaths could be avoided if policy makers succeed with policies aimed at eliminating differences in social risk factors in Europe. However, the magnitude of the reduction varies by social risk factor, country and gender. It is therefore important for the different nations to choose the most important entry-points in their population when forming policies.

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Parry, Simon Halsall. "Why should the Devil have all the best tunes? : 20th century popular- and folk-style church music in England." Thesis, University of Liverpool, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369112.

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40

Lenhard, Katie Marie. "The Historical Debate Among Leaders of The Church of Jesus Christ of Latter-Day Saints on the Topic of the United Nations." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4875.

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Since the inception of the United Nations in 1945, leaders of The Church of Jesus Christ of Latter-day Saints have made public statements regarding the international peace and security organization. To the confusion of many Church members, who often look to their leaders for prophetic guidance on numerous spiritual and temporal topics, these statements have been conflicting. Some Church leaders have clearly opposed the United Nations and others have openly supported it, offering various ideological explanations for their beliefs. Yet, it is evident that The Church of Jesus Christ of Latter-day Saints has never made an official position on the topic of the United Nations. Church members are free to exercise their agency and either oppose or support the organization as they deem necessary. Regardless of personal opinions, a relationship has emerged between the Church and the United Nations in the past few decades through joint humanitarian efforts, as well as official and unofficial interactions. Since the United Nations is most likely a permanent fixture of the political world, and The Church of Jesus Christ of Latter-day Saints is concerned with topics of international importance, it appears this relationship will continue to blossom throughout the future.

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41

Barnes, Lowell R. "How do they all serve? a survey of the nature of the bivocational ministry in the Evangelical Free Church of America /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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42

Maher, Terry M. "Critical choices a vision for precious blood spirituality /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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43

Kent, Rex Darrell. ""Let all the people praise Thee" a project to develop lay participation and leadership in worship at Calvary Baptist Church, Prattville, Alabama /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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44

Sakupapa, Teddy Chalwe. "Eecclesiology and ethics: An analysis of the history of the all Africa conference of churches (1963-2013)." University of the Western Cape, 2016. http://hdl.handle.net/11394/5572.

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Philosophiae Doctor - PhD
This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that "doctrine divides" while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC's ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC's handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address.

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Chŏng, Pyŏng-gwan. "That they all may hear : a case for receptor-oriented contextual communication with the younger generation in Korea /." Institute of Christian Culture, 1993. http://library.fuller.edu/library/archives/bookplates/kraft_charles_h.asp.

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46

Hall, Jeanna Kay. "All God's children an inclusive Sunday school program for children with mental disabilities /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0252.

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Early, Laura Gunter. "A spiritual leadership academy the eagle's nest : where leaders learn to fly /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0134.

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48

Clark, Colleen B. "Growing in faith together an intergenerational formation program, St. Teresa Avila Community, Valparaiso, IN /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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De, Guzman Carlos María C. "All things are related and in harmony an experience of passing over to the Lakota culture and spirituality /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Turner, Joy Leah. "One size doesn't fit all discerning the effects of culture on the evangelization of international students at the University of Hawaii in Honolulu /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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