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Dissertations / Theses on the topic 'Presbyteral'

Author: Grafiati

Published: 19 February 2023

Last updated: 20 February 2023

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1

Nguyen, Thu Ngoc. "Episcopal-presbyteral communion in ecclesial decision making reflections on the presbyteral council of the Diocese of Galveston-Houston /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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2

Oakley, David James. "Development of post-conciliar pastoral theology applied to Presbyteral education." Thesis, University of Hull, 1998. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265096.

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3

Chemino, Stephen Scott. "The presbyteral council a structure of collaborative ministry between presbyters and bishops within the Church and specifically within the Diocese of Alexandria, Louisiana /." Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com.

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4

Vandehey, Kelly M. "Presbyters as assistants and advisers to the diocesan bishop, especially as exemplified in the presbyteral council an examination of canons 384 and 495 [par.] 1 /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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5

MacDonald, Joyce Kidd. "The role of the presbyteral council in ecclesial decision-making in the diocese of Arlington." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0654.

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6

Walton, Paul Harold. "Presbyteral Services of Ordination, 1977-1995 : The Uniting Church in Australia ‘within the faith and unity of the One Holy Catholic and Apostolic Church’." Thesis, Griffith University, 2010. http://hdl.handle.net/10072/366640.

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This thesis examines whether the presbyteral ordination rite of the Uniting Church conforms to acceptable ecumenical practice in the western Christian tradition and thereby supports the claim that its presbyters are ordained as ministers in the Church catholic. It looks at the period 1977-1995, a particularly active time for the Commission on Liturgy in the writing of services of ordination. Appendix C outlines developments since that time. The Uniting Church in Australia, formed from the union of Congregational, Methodist and Presbyterian Churches in 1977, declares that it ‘lives and works within the faith and unity of the One Holy Catholic and Apostolic Church’ (Basis of Union, para. 2; the Basis is the Uniting Church’s foundational document). One consequence of this declaration is its claim to ordain its ministers of the Word (presbyters) as ministers in the Church catholic. This thesis examines whether the course that the Uniting Church has taken in its liturgical practices of ordination of ministers of the Word has been consistent with its own assertions; or whether, while still continuing to make the same claims, the Uniting Church has paid insufficient attention to the witness of the Church catholic. The Uniting Church was formed as a Church that found the Faith in the sources received from the Church catholic—in Christ the Word, in the scriptures, in the Apostles’ and Nicene Creeds, and in its foundational documents from the Protestant Reformation and the Wesleyan revival. Consistent with this, the members of the Joint Commission on Church Union sought to establish a ministry accepted by all, with a threefold ordering of bishops, presbyters and deacons. This goal proved elusive. The full working out of this vision involved a proposed Concordat with the Church of South India. That Church would be invited to send bishops to ordain bishops in the Uniting Church, so that the sign of apostolic succession would be both given and received by the new Church. The Joint Committee on Church Union was unable to agree on this proposal, and so it was stillborn. The Joint Committee could then have aimed lower, for a form of ordained ministry that was more narrowly-rooted in the traditions stemming from the Reformation and the Wesleyan revival. However, the ordination rite of the Uniting Church from 1977 onwards has seen ordination as conferred in the name of Christ through the authority of the presbytery ‘by prayer and the laying on of hands in the presence of a worshipping congregation’, as mandated by the Basis of Union (para. 14(a)). It has also located ordination within the context of the eucharist; neither practice was inevitable, given that neither is practised by all Reformed churches. In examining the question of whether the presbyteral ordination rite of the Uniting Church in the period 1977-1995 supports the claim that its presbyters are ordained as ministers in the Church of God, attention has been paid to the framework of James Puglisi. Puglisi’s schema of the process of admission to ordained ministry provides a lingua franca for this process from different traditions, and the thesis will show that the various revisions of the Uniting Church’s rite of ordination follow this framework. The principle of lex orandi, lex credendi is worked out in the Uniting Church predominantly by the conforming of liturgy to doctrinal statement. In the 1992 service this relationship of doctrine and liturgy was stretched almost to breaking point, though the Commission on Liturgy sought to mitigate the effects of the decision of the Sixth Assembly in 1991 (summarised as ‘one ordination, two accreditations’) that marked a distancing from the practice of the Church catholic. The Uniting Church’s commitment to having as ecumenically recognisable a ministry as possible is shown in the correction of this anomaly at the very first opportunity, at the Seventh Assembly in 1994. As part of the background to the analysis of the Uniting Church’s claims to the ordination of its presbyters as part of the Church catholic, the forms that ministry took in the New Testament and early Church period are sketched, along with a discussion of ministry in various streams of the Protestant Reformation. Liturgies from the Apostolic Tradition attributed to Hippolytus, dating from perhaps the third-century, through the Reformation to the present day are also examined, particularly those that influenced the writing of Uniting Church liturgies. The various versions of the Uniting Church rite of ordination are commented upon, interspersed with a discussion of the debate that was occurring at the time in the Uniting Church Assembly, and—in the case of Baptism, Eucharist and Ministry—ecumenically. The Basis of Union clearly states ‘the Presbytery will ordain by prayer and the laying on of hands in the presence of a worshipping congregation’ (para. 14(a)), and leaves room open for a renewal of the diaconate (para. 14(c)) and for an episcopal office (para. 16). The diaconate was renewed by the Sixth Assembly in 1991, which was implemented in an idiosyncratic way, by ordaining to ‘ministry in Christ’s church’ and then ‘accrediting’ to the ministry of the Word or the diaconate. Had this form of commissioning for ministry become entrenched in the Uniting Church, this thesis argues that the Uniting Church would not be able to sustain the claim that it ordained ministers of the Word into the ministry of the Church catholic. However, the Seventh Assembly in 1994 overturned this decision, and re-established the ministry of the Word as a separate ordination. This thesis concludes that because the form of the rite conforms to acceptable ecumenical practice in the western Christian tradition, and because the decision of the Seventh Assembly in 1994 enabled a restoration of ordination by prayer and the imposition of hands, the Uniting Church can indeed make the claim that it ordains its ministers of the Word as ministers of the Church catholic.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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7

Higgins, Jerome Sell. "A program of spiritual formation for men of mature years and experience preparing for presbyteral [sic] ordination in the Roman Catholic Church." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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8

Heimburger, L. Corbett. "Presbytery mobilization a method of stimulating church planting and growth in a Presbyterian system /." Theological Research Exchange Network (TREN) Access this title online, 1998. http://www.tren.com/search.cfm?p030-0079.

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9

Mackrell-Hey, Langley Adrian James. "Effective oversight of Methodist Fresh Expressions : an exploration of how fresh expressions are challenging the practice, discipline, and ecclesiology of the Methodist Church, with specific reference to the task of presbyteral oversight." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11800/.

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The British Methodist Church defines oversight as the means by which churches remain true to their calling. Its presbyters are charged with upholding Constitution, Practice, and Discipline or ‘CPD’. This research employs a combination of Practical Theology methods to examine the challenge of applying CPD to fresh expressions (forms of Church established for the benefit of those who are not yet members of a local church). It offers three original insights in regard to the tension between mission-praxis and ecclesiological discipline. First, it provides empirical evidence to support the anecdotal observation that not all fresh expressions are authentic in that they lack ecclesial intent. A combination of factors inhibited this. New churches can be formed when twelve Methodist members unite. Current legislation allows members of the Church to belong to only one society, meaning that leaders face the conflict of leaving their parent church if they are to form a new church. Second, membership mediated an unequal power balance between fresh expressions and their parent churches, undermining progress towards achieving a ‘mixed economy’. This situation was confounded by the fact that newcomers to fresh expressions viewed Methodist membership as an institutional construct and requirement, rather than an opportunity for spiritual renewal. Third, the Methodist Church policy that encourages presbyters to apply CPD with a ‘light-touch’ in respect of how its disciplines are applied to new work, risks inconsistency. This thesis invites the Church to find a way of identifying which of its fresh expressions have genuine ecclesial intent, reflect on how membership is impacting their ecclesial formation, and widen its existing legislation so that a Methodist member may belong to two local societies at the same time. This, combined with additional District oversight, would remove some significant barriers to ecclesial formation.

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10

McDermott, John J. "The consultative relationship of the diocesan bishop and the presbyteral council canon 500 [section] 2 in the Code of canon law and instances of specific practice in the Diocese of Burlington, Vermont /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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11

Santos, Jésus Benedito dos. "O presbítero católico: identidade, metamorfose e emancipação." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/17337.

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Made available in DSpace on 2016-04-29T13:32:21Z (GMT). No. of bitstreams: 1 Jesus Benedito dos Santos.pdf: 2713132 bytes, checksum: 07fb87759d29b6668b00fb9c4eaef3b3 (MD5) Previous issue date: 2009-04-30
Arquidiocese de Pouso Alegre
The fundamental aim of the present research is to examine the question of metamorphoses and emancipations in Catholic Presbyter s identity in Modern times. It takes for basis the concept of identity proposed by the Social Psychologist Antonio da Costa Ciampa as well as the Social Philosopher Jurgen Habermas theories. To attain this purpose, it becomes indispensable to undertake that the constriction of the of the identity of the catholic presbyter cannot be shaped without the ties of sociability, what has to be understood as an inter-subjective force that creates a sense of pertaining to the society; to accept that modern society is especially guided by post-conventional postulates whose conflicts are not essentially regulated by the religion or by the tradition, prevailing systemic interests and not the general or universal ethic principles; that in the course of the Catholic Church history, the presbiteral identity has already suffered many transformations, according to conjunctural-historic necessities; that the exercise of greater personal autonomy by the presbyter leads to greater self realization, liberty of choice, personal responsibility and the consciousness of a leading life; that nowadays, at the same time the presbyter feels himself as the security that the Catholic Church mastership and the society assured him and feels himself without definition, without limits, without content or purpose, having to build a complex identity. The research is based on the following procedures: in a first time, a bibliographical survey that seeks combine conceptions on identity proposed by the Catholic Church mastership, departing from the Second Vatican Council and also a research and reflection on presbiteral identity proposed by catholic theologians, psychologists and catholic seminary educators, problematizing with theories proposed by the Social psychologists Antonio da Costa Ciampa, as well as the theories proposed by the Social Philosopher Jurgen Habermas. In a second part, it shows an analysis of four presbyters lives trying to show each of them is trying to build this presbiteral identity in Modern times
A presente pesquisa, na perspectiva da Psicologia Social, pretende analisar a questão das metamorfoses e emancipações identitárias dos presbíteros da Igreja Católica na modernidade, para isto se adota como básica a conceituação de identidade proposta pelo Psicólogo social Antônio da Costa Ciampa e do filósofo social Jurgen Habermas. Embora a preocupação principal da pesquisa seja discutir as possibilidades ou não de metamorfoses e emancipações da identidade do presbítero Católico na Modernidade, torna-se necessário compreender que a construção da identidade do presbítero católico não pode prescindir dos laços de sociabilidade, a qual deve ser entendida como uma força intersubjetiva que cria um sentimento de pertencimento à sociedade; igualmente, de que a sociedade moderna é uma sociedade guiada mais por postulados pós-convencionais, nos quais os conflitos são regulamentados já não apelando tanto para a religião, para a tradição, prevalecendo os interesses sistêmicos e não os princípios éticos gerais ou até universais; que ao longo da história da Igreja Católica a identidade presbiteral passou por várias transformações de acordo com as necessidades histórico-conjunturais; que o exercício de maior autonomia pessoal por parte dos presbíteros possibilita maior autorrealização individual, liberdade de escolha, maior responsabilidade pessoal, conduta de vida consciente; que na modernidade, ao mesmo tempo em que o presbítero se vê como senhor de seu destino, ele fica despojado da segurança de uma identidade que outrora estava assegurada pelo magistério da Igreja Católica e sociedade e se descobre como presbítero sem definição, sem contornos, sem conteúdo, sem objetivos pré-definidos, constituindo-se em uma identidade complexa. Os procedimentos da pesquisa consistem, num primeiro momento, no levantamento bibliográfico que busca conjugar as concepções de identidade propostas pelo magistério da Igreja Católica a partir do Concílio Ecumênico Vaticano II, como também reflexões e pesquisas sobre a identidade presbiteral por alguns teólogos, psicólogos e formadores de futuros presbíteros católicos, problematizadas com as teorias do Psicólogo social Ciampa e do Filósofo Social Habermas. No segundo momento, a pesquisa consiste na coleta e análise das histórias de vida de quatro presbíteros, buscando delinear, na vida prática, como se dá a construção da identidade presbiteral na modernidade

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12

Park, Jae Neung. "Teaching Presbyterian polity in Clemson Korean Presbyterian Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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13

Park, Young Jun. "In the Presbyterian worship a case study on Presbyterian Church of Korea (TongHap) /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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14

McMillan, Lloyd R. "The development and presentation of a seminar on the joint ministry of the East Side and Highland Heights Cumberland Presbyterian Churches to the churches of West Tennessee Presbytery." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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15

Brickley, Christopher M. "Arthur Melville and Presbyterian realism." Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/6424.

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This thesis explores the significance of 'Presbyterian Realism' in the context of Scottish painting in the last quarter of the nineteenth century, with particular reference to the early development of Arthur Melville. Melville travelled in Egypt and Persia in 1881-'82, reflecting the contemporary taste for Eastern subjects at the Salon and Royal Academy exhibitions. However Melville's reactions to Islam contrasted directly with his peers, whose choice and treatment of contentious themes reveal the mentality of the imperialist male bourgeoisie. Melville's redefinition of Orientalism can be attributed to the particular social, religious, moral and ethical codes he had absorbed during his formative years, a conditioning which ensured that his patrons and the governing elite in Scotland were in sympathy with his approach. The unity of discourse between these indigenous codes and the aesthetic of Melville's protomodernism' is also examined. Melville emerged from the Scottish landscape and genre school towards 'proto-modernism', where his more radical stylistic and optical advances were reconciled against traditional themes. He was one of the first modern Scottish artists to live and work in Paris, and the reasons for the reluctant assimilation of the industrialised urban environment into his art are discussed in the context of his Scottish peers and contemporary French movements.

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16

Miner, M. H., of Western Sydney Macarthur University, and Faculty of Arts and Social Sciences. "The human cost of Presbyterian identity : secularisation, stress and psychological outcomes for Presbyterian ministers in N.S.W." THESIS_FARSS_XXX_Miner_M.xml, 1996. http://handle.uws.edu.au:8081/1959.7/46.

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This study examines sources of clergy stress and ministers' coping strategies. The aim was to investigate Calvinist worldviews and their effects on Presbyterian ministers' choice of coping and stress levels. Specific hypotheses and questions were derived from process-stress theory and applications in the psychology of religion, as well as from secularisation theory. The author designed and conducted three separate, related studies. The first used 54 theological students comprising the pre-ministry stage. The second, focal study was of 65 parish ministers of the Presbyterian Church in NSW. These groups were chosen for an intensive study of the influence of Calvinist beliefs on stress and coping over two stages of ministry. The third surveyed 363 adult church attenders of Presbyterian congregations in NSW for specific analyses of stress-coping processes. Data were obtained through scales, questionnaires and interviews with parish ministers. Presbyterian students scored high on religious commitment but low in their endorsement of Calvinist beliefs. Presbyterian congregations also scored high on religious commitment and moderately high on their endorsement of Presbyterian beliefs. Major findings related to attributions and religious coping. Congregational members attributed life crises and hassles to God's allowing the situation, together with other human causes. Ministers had high religious commitment and agreement with Calvinist beliefs. One third scored at clinical levels of anxiety and burnout. Stress levels were strongly related to using an external locus of coping and less strongly to deficiencies in training and equipment for ministry. These stress levels were not directly related to role conflict or specific situational measures. Overall, findings pointed to inadequacies in process-stress theory for examining occupational stress. Ministry stress was best explained as a consequence of attempts to live out a Calvinist ideal in the absence of institutional and social legitimation
Doctor of Philosophy (PhD)

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17

Miner, M. H. "The human cost of Presbyterian identity : secularisation, stress and psychological outcomes for Presbyterian ministers in N.S.W. /." [Campbelltown, N.S.W. : The Author], 1996. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030711.103044/index.html.

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18

Petersen, David. "SOUTHERN PRESBYTERIAN CONSERVATIVES AND ECCLESIASTICAL DIVISION: THE FORMATION OF THE PRESBYTERIAN CHURCH IN AMERICA, 1926-1973." UKnowledge, 2009. http://uknowledge.uky.edu/gradschool_theses/80.

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Beginning with the fundamentalist controversy of the 1920’s, the Southern Presbyterian Church (PCUS) was consistently divided by numerous disagreements over reunion with the Northern Presbyterian Church, racial policies, changing theological views, and resolutions on current social controversies. Led by groups such as the Southern Presbyterian Journal, Concerned Presbyterians, Presbyterian Evangelistic Fellowship, and Presbyterian Churchmen United, conservatives attempted to redirect the direction of the PCUS; however, their efforts failed. Disgruntled by a liberal-moderate coalition that held power, many conservatives withdrew and created the Presbyterian Church in America (PCA) in 1973, the first major division of a Southern denomination. The PCA was not solely founded because of racial disagreements or any single cultural debate; rather decades’ long theological disagreements regarding the church’s role in society fueled separation along with several sharp social controversies. This departure also expedited reunion (1983) between the Northern and Southern Presbyterian denominations that formed the present Presbyterian Church in the United States of America (PC(USA)). Like many other historic Protestant denominations, the PC(USA) has seen a decline in membership, but the PCA and other small Presbyterian denominations have been growing numerically thereby guaranteeing the continued presence of Presbyterianism in America.

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19

Xapile, Spiwo Patrick. "Unity negotiations between the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa (1959-1971)." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13867.

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Bibliography: leaves 85-86.
Talk about church unity evokes differing responses, with people responding both positively and negatively. These responses stem from memories of the past, realities of the present, and expectations of the future. Many believe that history is opening a door to a new ecclesiastical era. A door of opportunity, an opportunity to address the divisions that exist within the Church of Jesus Christ. But are churches prepared to forget their divided past, strive to find new expressions of fellowship, of witness, of communion with one another as the new South Africa promises to open the political door a little wider? In the attempt to wrestle with the unity negotiations between the Bantu Presbyterian Church (renamed Reformed Presbyterian Church of South Africa in 1979) and the Presbyterian Church of Southern Africa, this paper will look at opportunities that were missed. South AfriG.an history, bitter as it has been, provided the churches with possibilities to work towards unity. But these were not grasped. The Bantu Presbyterian Church and the Presbyterian Church of Southern Africa confess the same faith with no doctrinal differences. One would have hoped that it would have been less problematic to bring them together than two denominations from different confessional backgrounds. But the history of colonisation and of African resistance to it has largely shaped attitudes against proposals for a united church. European missionaries were seen by many Africans as identical with the colonial powers, and the gospel was regarded as a weapon to disarm them. In a brief historical discussion of missionary expansion I will trace the origins of the two churches, the Bantu Presbyterian Church with a history of African control, and, in fact a near total absence of whites, and the Presbyterian Church of Southern Africa which has always been white dominated. This will highlight the historical reasons that led to conservative attitudes grounded in racial prejudice, the main stumbling block for organic unity. Anyone who is aware of the level of race relations in South Africa since 1 948 cannot avoid asking questions on how the two churches even came to dream of such a union between white and African Christians. In this thesis it will be argued that the ecumenical movement and the World Council of Churches contributed much to challenging these two churches to talk about unity. Through their participation in conferences and programmes of the ecumenical movement, problems resulting from a divided witness became more glaring. The need to address these problems became an urgent matter. The clear witness of the World Council of Churches, its uncompromising challenge to social, economic, and political structures of injustice shaped the agenda for the General Assemblies of both the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa.

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20

Dawson, David. "Presbyterian missionaries in the Middle East." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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21

Duncan, Christopher M. Carey Anthony Gene. "Benjamin Morgan Palmer Southern Presbyterian divine /." Auburn, Ala, 2008. http://hdl.handle.net/10415/1467.

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22

Seda, Jonathan P. "Presbyterian worship and the Mexican context." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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23

Rhee, Jong-Bin. "Toward the establishment of a worship theology in the Presbyterian Church of Korea." Lynchburg, Va. : Liberty University, 2005. http://digitalcommons.liberty.edu.

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24

Barratt, Anthony Michael. "A critical study of the relationship between presbyter and bishop in the evolution of the Decree on the Life and Ministry of Presbyters, Presbyterorum Ordinis, of the Second Vatican Council." Thesis, King's College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271511.

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25

Huntley, Heather Maurine. "Taming debauchery : church discipline in the Presbytery of St Andrews and the American colonies of New Jersey and New York, 1750-1800." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13663.

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Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.

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26

Jones, Susan Margaret, and n/a. "Governing for theologia : governance of Presbyterian ministry formation in the Presbyterian Church of Aotearoa New Zealand 1961-1997." University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.104312.

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This study of the governance of theological education examines significant policy and management decisions within Presbyterian ministry training in New Zealand between 1961 and 1997 in the light of Edward Farley�s integrated goal for theological education, theologia. Edward Farley�s argument that theologia, integration of theology (scientia) and theology (habitus), was fragmented from the first use of modern research university education as professional education for ordained ministry in the 1880s, provides a theoretical framework for analysing the influence of governance on theologia, through its effect on institutional organisation, structure and curricula. International unease about theological education is reflected in New Zealand Presbyterian ministry formation, though little sustained critical analysis is yet published in New Zealand. The period under study begins in 1961 when the Special Committee on Theological Training called for a Chair in Pastoral Theology to 1997 when the Presbyterian Church of Aotearoa New Zealand opened its Centre for Advanced Ministry Studies, later renamed the School of Ministry. Criteria signifying recovery and/or fragmentation of theologia drawn from Farley�s arguments are searched for in the beginning of University theology at Berlin and the beginning of ministry formation in Dunedin, New Zealand. The intervening time till 1960 is similarly analysed. Governance decisions about Pastoral Theology in the first case study and governance decisions about University, church and theology in the second, are then assessed. Constant rearranging of pastoral theology programmes symptomises increasing fragmentation of theologia as does the creation of a Pastoral Chair. Pastoral theology is left with the integrative responsibility, rendering other disciplines more scientific as feared by some Theological Hall teachers. Outside the University from 1876-1946, New Zealand Presbyterian ministry formation was still influenced by University expectations from Scotland and Berlin. After 1946, teaching within the University of Otago Faculty of Theology, Presbyterian teachers enjoyed considerable opportunities for integrated teaching. Fragmentation of theologia was therefore delayed and to some extent retarded. Increased University influence from 1992 meant these opportunities were lost. Finally, around the 1996 withdrawal of direct University engagement with Presbyterian ministry formation, formational goals were set for the Church�s new Centre of Advanced Ministry Studies. These aimed to integrate theology (scientia) and theology (habitus) retrospectively for ordinands after foundational theological education elsewhere. Earlier 1990s governance decisions affected achievement of these goals. This work argues that between 1961 and 1997 most governance decisions in New Zealand Presbyterian ministry formation exacerbated existing structural fragmentation of theologia. Differing arrangements to alleviate this were attempted, and integration of (scientia) and (habitus) occurred for some students and at different periods. Structurally, however, the University-approved four-fold programme continued, making pastoral theology�s role remained ambiguous and theologia�s fragmentation inevitable. While the New Zealand Presbyterian Church set its own ministry formation goals from 1961-1997, finance, prestige and educational philosophy prevented development of its own programme. Time and money were put into supporting University theology instead, and the University used to produce an educated ministry. It is now inevitable that the Church has to integrate theology (scientia) and theology (habitus) retrospectively for its students after theological education elsewhere.

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Quarterman, Clayton. "The application of Presbyterian polity and transfer of leadership in cross-cultural situations : a study in Presbyterian missiology." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683324.

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28

Francis, Jeffrey Charles. "Toward measuring conflict in Presbyterian Church sessions /." Access abstract and link to full text, 1990. http://0-wwwlib.umi.com.library.utulsa.edu/dissertations/fullcit/9028697.

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29

Codling, James. "Presbyterian missions to Indians in western Canada." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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30

Holmes, A. R. "Ulster Presbyterian belief and practice 1770-1840." Thesis, Queen's University Belfast, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268931.

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31

Washington, Carrie. "The Roles of the Presbyterian Church, U.S.A., the Presbyterian Church in the U.S. and the United Presbyterian Church of North America in the Establishment and Support of Five Black Colleges." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331660/.

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The problem of this study was the roles of the general assembly agencies of the Presbyterian Church in the U.S.A., the Presbyterian Church in the U.S., and the United Presbyterian Church of North America in the development of Barber- Scotia College, Knoxville College, Johnson C. Smith University, Stillman College, and Mary Holmes College. The historical records of these three churches for the period from 1866 to 1983 were examined to analyze the factors surrounding the establishment of the five colleges, the differences and similarities in the administrative practices of the general assembly agencies charged with operating the colleges, the relationships of the colleges to the churches in the transition from dependent mission schools to independent colleges, and to identify way in which the Presbyterian Church (U.S.A.) may improve its support of Black higher education. The Presbyterian Churches established the mission schools to meet the religious, educational, and economical needs of the emancipated Black slaves. Though the three 2 churches had differences over the issues of slavery and doctrine, the administrative systems developed for the operations of the schools were very similar. All treated the missions schools as remedial temporary measures necessitated by the refusal of Southern and border states to provide adequately for the public education of Black people, and to satisfy the demand for educated Black clergy to attract Black members. From the period of 1866 to 1922, the churches laid the foundations for their educational and religious ministries to Black people by establishing over two-hundred schools. From 1923 to 1949, great reductions were made in the number of mission schools. During the period of 1950 to 1983, the Presbyterian Churches struggled with strategies to make the five remaining former mission schools independent of their administrative and financial support.

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32

Lee, Sung Gyu. "A church growth model in Korean-American Presbyterian churches with special reference to the Messiah Presbyterian Church of Washington /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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33

Hong, Chul. "A comparative study between Machen and McIntire concerning thier view of the church as related to their influence on the Presbyterian Church in Korea." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-03232006-100913/.

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34

Rickard, John. "Re-Envisioning the presbytery, an intervention involving renewal and transformation of the Presbytery of North Alabama's communal and organizational life for its future ministry." Chicago, Ill : McCormick Theological Seminary, 1998. http://www.tren.com.

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35

Forney, David George. "Tethers in a loosely coupled system : a case study of the relationship between Austin Presbyterian Theological Seminary and the Presbyterian Church (U.S.A.) /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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36

Bafouakouahou, Bienvenu Manamika. "Le conseil presbytéral : de Vatican II à son application en Afrique /." Salamanca : Universidad pontificia de Salamanca, 2003. http://catalogue.bnf.fr/ark:/12148/cb41053974d.

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37

Dalglish, Robert L. "The spirituality of worship in the Presbyterian tradition." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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38

North, Stephen. "Presbyteroi Christianoi : Towards a theory of integrated ministry." Thesis, Swansea University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.509370.

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39

Ravesloot, Todd M. "Redeemer Presbyterian Church, Indianapolis, Indiana : a rehabilitation plan." Virtual Press, 2004. http://liblink.bsu.edu/uhtbin/catkey/1292987.

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The structure now owned by Redeemer Presbyterian Church in Indianapolis, IN was built in 1903 at 16th and Delaware Streets by a very prominent congregation, the First Presbyterian Church. Since its construction, the building has been subject to a rehabilitation that destroyed many historic features of the building, followed by abandonment that led to its overall deterioration. For the past four years the building has been occupied once again following a partial rehabilitation.This study found that the building was historically intact on the exterior, but problems such as the deterioration of the limestone were threatening the overall integrity of the structure. The interior, which had been subject to many alterations as part of a 1958 renovation, was fully functional and in good condition but was missing many historic features.This study makes recommendations for repairs on the exterior and an interior rehabilitation that restores some missing historic features, and promotes the retention and stewardship of the existing historic features within the building.
Department of Architecture

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40

Forsyth, Graeme Neil. "The Presbyterian interpretation of Scottish history, 1800-1914." Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3412.

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The nineteenth century saw the revival and widespread propagation in Scotland of a view of Scottish history that put Presbyterianism at the heart of the nation's identity, and told the story of Scotland's history largely in terms of the church's struggle for religious and constitutional liberty. Key to this development was the Anti-Burgher minister Thomas M'Crie, who, spurred by attacks on Presbyterianism found in eighteenth-century and contemporary historical literature, between the years 1811 and 1819 wrote biographies of John Knox and Andrew Melville and a vindication of the Covenanters. M'Crie generally followed the very hard line found in the Whig- Presbyterian polemical literature that emerged from the struggles of the sixteenth and seventeenth century; he was particularly emphatic in support of the independence of the church from the state within its own sphere. His defence of his subjects embodied a Scottish Whig interpretation of British history, in which British constitutional liberties were prefigured in Scotland and in a considerable part won for the British people by the struggles of Presbyterian Scots during the seventeenth century. M'Crie's work won a huge following among the Scottish reading public, and spawned a revival in Presbyterian historiography which lasted through the century. His influence was considerably enhanced through the affinity felt for his work by the Anti- Intrusionists in the Church of Scotland and their successors in the Free Church (1843- 1900), who were particularly attracted by his uncompromising defence of the spiritual independence of the church. The steady stream of historical works from Free Church ministers and laymen during the lifetime of the church corresponded with a very weak output of academic history, and in consequence the Free Church interpretation was probably the strongest single influence in forming the Scots' picture of their history in the late nineteenth century. Much of this interpretation, - particularly the belief in the particularly Presbyterian nature of the Scottish character and of the British constitution, was accepted by historians of the other main branches of the Presbyterian community, while the most determined opposition to the thesis was found in the work of historians of the Episcopal Church. Although the hold of the Presbyterian interpretation was weakened at the end of the century by factors including the merger of most of the Free Church in 1900 and the increasing appearance from 1900 of secular and sometimes anti-Presbyterian Scottish history, elements of it continued to influence the Scottish national self-image well into the twentieth century.

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41

Burch, John S. "An elder training program for Australian Presbyterian churches." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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42

Young, Nancy K. "How shall we sing the Lord's song in a foreign land? preaching hope in the Presbyterian Church (U.S.A.) in a time of exile." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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43

Killebrew, Katherine G. "The role of the Presbytery of West Jersey in congregational redevelopment." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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44

Xapile, Spiwo Patrick. "The quest for unity between the Bantu Presbyterian Church of South Africa and the Presbyterian Church of Southern Africa, 1959-1973." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/70309.

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Thesis (DTh)--Stellenbosch University, 2000.
ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful testimony of close work relationships between ministers that served independent colonial congregations and missionaries in native mission stations. However, these relationships remained good as long as these two streams of Presbyterianism were kept separate. Attempts to form one Church failed resulting to the formation of the Presbyterian Church in South Africa, a coming together of some mission and colonial congregations, in 1897. The majority of mission congregations stayed out of this union and formed themselves into the Bantu Presbyterian Church in 1923. From the beginning of the twentieth century the Ecumenical Movement posed a challenge to the world church, condemning her inability to live as the Body of Christ and as God's one big family. South Africa witnessed a deeper polarization of society through the rise of divisive nationalist ideas among Africans and Europeans. Churches did not escape this wave of thought. They also could not ignore the challenge by the World Council of Churches. Unity talks started just after 1923 and took a serious turn in 1959 under the heat of South Africa's racist policies. In the same year a Committee on Union Negotiations was appointed by both Churches. It had become very clear that a divided witness was a mockery of Presbyterian witness as well as of Christian witness in general. This was evident in continued conflict in areas where work overlapped. Africans in both Churches did not understand why there were two Presbyterian Churches. They changed Churches as it suited them sometimes to avoid disciplinary action. Whilst there was a desire to have the two Churches unite problems relating to,: 1. the laws of the land, the legal policy of the Government, that of separate development and an un-Christ-like attitude of Whites towards blacks weighed heavily in the minds of most people. 2. a distorted Christian understanding of the members of both Churches as the Body of Christ due to lack of theological reflection, 3. suspicion and mistrust of each other 4. and an inadequate or total lack of information on unity negotiations with decisions only at the top with very little or no input from most congregations derailed all attempts on union. There were genuine fears on both sides. Blacks had learnt never to trust white people. These negotiations came to an end in 1973 with the Presbyterian Church of Southern Africa voting in favour and the Bantu Presbyterian Church against. In 1994 another attempt was made. This time the laws of .the land had changed, Both Churches had come to accept the need to come together. Past hurts were addressed and this led to the formation of the Uniting Presbyterian Church in Southern Africa on the 26th September 1999. It is still not too late. We can still help make this union have real meaning to most people at grass root level. We must help people develop trust, create a strong theological base and mobilize them around a better understanding of the church.
AFRIKAANSE OPSOMMING: Negentiende eeuse Presbiteriaanse getuienis in Suid-Afrika verskaf aan ons 'n wonderlike getuienis van noue werksverhoudings tussen predikante, wat onafhanklike van koloniale gemeentes gedien het, en sendelinge wat die inheemse bevolking vanuit sendingstasies bedien het. Hierdie verhouding het goed gewerk solank as wat die twee Presbiteriaanse strome apart gehou is. Pogings om een kerk te vorm het misluk en aanleiding gegee tot die stigting van die Presbiteriaanse Kerk van Suid-Afrika deur die samevoeging van 'n aantal sendingstasies en koloniale gemeentes in 1897. Die meerderheid sendinggemeentes het egter buite hierdie kerkeenheid gebly en hulleself gedurende 1923 georganiseer as die "Bantu Presbyterian Chuch". Sedert die begin van die twintigste eeu het die Ekumeniese Beweging 'n uitdaging aan die Wereldkerk gerig deur haar onverrnoe tot uitlewing van "die liggaam van Christus" en "God se groot familie" te veroordeel. Suid-Afrika is verder gepolariseer deur die opkoms van verdelende nasionalistiese idees tussen die Swart en Wit gedeeltes van die bevolking. Die Kerke het nie ontsnap aan hierdie kennisgolf nie en hulle kon ook nie die uitdaging van die Wereldraad van Kerke ignoreer nie. Versoeningsgesprekke het net na 1923 begin en In ernstige wending in 1959 geneem veral as gevolg van Suid-Afrika se toenemende rassistiese beleidsrigtings. In dieselfde jaar is In Komitee van Eenheidsonderhandeling deur beide Kerke aangestel. Dit was duidelik dat die verdeelde geestelike uitlewing In bespotting van beide Presbiteriaanse sowel as Christelike getuienis gemaak het. Daar was volgehoue konflik binne areas waar werk oorvleuel het en Swartmense het nie verstaan waarom daar twee Presbiteriaanse Kerke was nie. Hulle het dan ook na willekeur van Kerk verander ten einde dissiplinere stappe te voorkom. Alhoewel daar 'n begeerte vir die vereniging van die twee kerke was is dit ernstig belemmer deur o.a.: 1. Die wette van die land, die regsbeleid van die Regering, afsonderlike ontwikkeling en In on-christelike houding van Blankes teenoor Swartes. 2. 'n Verwronge begrip van die Kerk (as Liggaam van Christus) onder gemeentelede, hoofsaaklik as gevolg van 'n gebrek aan teologiese refleksie. 3. Agterdog en wantroue en 4. 'n onvoldoende of selfs totale gebrek aan inligting oor eenheidsonderhandelings. Besluite is slegs in die topstruktuur geneem en daar was weinig of geen insette van die afsonderlike gemeentes nie. Bogenoemde faktore het aile pogings tot eenheid ontspoor, daar was werklike vrese aan beide kante en Swartes het 'n totale wantroue in Blankes ontwikkel. Die onderhandeling het in 1973 tot 'n einde gekom toe die Presbiteriaanse Kerk van Suidelike Afrika ten gunste van en die "Bantu Presbyterian Church" teen eenwording gestem het. 'n Verdere poging tot eenwording is in 1994 aangewend. Teen hierdie tyd was die landswette reeds gewysig en beide Kerke het die onderlinge behoefte aan mekaar besef. Verskille van die verled~ is aangespreek en die "United Presbyterian Church in South Africa" is op 26 September 1999 gestig. Hierdie eenwording was nie te laat nie en dit kan werklike betekenis vir mense op grondvlak he. Mense moet egter gehelp word om vertroue te ontwikkel, In sterk teologiese basis moet ontwikkel word en hulle moet gemobiliseer word tot 'n beter begrip van die kerk.

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45

Bower, John R. "The Westminster Assembly's Larger catechism a critical edition /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0358.

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46

Ricks, Tom. "Preaching the Revelation of Jesus Christ in EPC churches." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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47

Scofield, Donald G. "Recovering the function of deacons in Rutherfordton Presbyterian Church." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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48

Ingham, Diana L. "Experiencing meaning in two presbyterian churches a qualitative analysis /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/4242.

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Thesis (M.S.)--University of Missouri-Columbia, 2005.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (July 13, 2006) Vita. Includes bibliographical references.

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Block, Alvina. "George Flett, Native Presbyterian missionary, old philosopher/rev'd gentleman." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0006/MQ32058.pdf.

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50

McSeveney, Alan James. "Non-conforming Presbyterian women in Restoration Scotland, 1660-1679." Thesis, University of Strathclyde, 2006. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21644.

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The church settlement established in Scotland on the Restoration of Charles II led to Presbyterians refusing to conform to the chosen Episcopalian model. Presbyterian women played a key role in dissenting activity between 1660 and 1679. These activities included rioting, conventicling, harbouring outlawed Presbyterians, petitioning on behalf of Presbyterian clergy and withdrawing from church. The social background of a Presbyterian woman dictated the way in which she dissented against the Episcopalian church settlement. In refusing to conform to Episcopacy, Presbyterian women were not mere pawns of men but acted on their own initiative. Non-conforming Presbyterian women were punished by a ruling elite in Restoration Scotland which was governed by considerations of gender in its desire to preserve an ordered society.

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