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Dissertations / Theses on the topic 'Timothy (church)'

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Published: 4 June 2021

Last updated: 16 February 2022

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1

Cantrell, Timothy Wendell. "Building mature churches in Africa : a practical-theological study / Timothy Wendell Cantrell." Thesis, North-West University, 2004. http://hdl.handle.net/10394/233.

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In this thesis the researcher argues that churches in Africa are being planted rapidly but are not growing to maturity, which produces troubling consequences. The Baptist Union of Southern Africa (BUSA) is then given as a representative case study of church planting in Afiica, because from 1990 they have seen as many as 413 new churches started. Yet there is growing concern over the stability of many of these young churches and their leaders. Key leaders in the BUSA are calling for an analysis of the church planting and a greater emphasis on church strengthening and equipping. Next, the researcher lays the exegetical foundation for building mature churches, drawing from Acts and the Pauline epistles. In Acts, keys for the growth of the church are given. In Paul's writings, the researcher identifies the core principles and content used in establishing churches. Next come the field research findings that show the condition of churches and church planting in the BUSA The research was conducted through church leader surveys and key interviews, supplemented by observations of Christ Seminary faculty in their training of pastors from these churches. Some disturbing statistics and characteristics of these young churches emerge. The researcher then seeks to demonstrate how to analyse the health of churches and church planting in Africa by interacting with the field research in light of Scripture. An analysis is given of the strengths and weaknesses of the BUSA's younger churches, in the areas of their evangelism, their establishing of the members, and their entrusting of leadership. Cautions were given against unbiblical church growth trends. Finally, the researcher offers suggestions and strategies for building stronger churches in Africa. He states, "In order for the gospel to steadily advance through the BUSA or through any churches in Africa, mother churches and church planters must take responsibility for strengthening young churches until they have qualified elders and are mature, reproducing churches."
Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2004.

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2

Sundin, Scott C. "First Timothy proper church conduct a shield against heresy /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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3

Boberg, John M. "The Timothy task leadership ministry in the local church based on principles in 1 and 2 Timothy /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1489.

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4

Smith, R. Patrick. "Paul's manual for church operation 1 Timothy for God's household today /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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5

Gilkinson, Gary S. "Paul's prohibitions in 1 Timothy 2:11-15." Theological Research Exchange Network (TREN) Access this title online, 2001. http://www.tren.com/search.cfm?p047-0044.

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6

Kim, Sung Soo. "Guidelines for the discipline of sinning church elders for the Presbyterian Church derived from 1 Timothy 5:19-20." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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7

Pettey, Timothy A. ""The work of an evangelist" as understood by Paul's disciple Timothy." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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8

Carlson, Robert A. "An evaluation of 1 Timothy 3:15 as a Pauline description of the nature and task of the local church." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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9

Halfmoon, Victor Mark. "The meaning of Paul's reference to "husband of one wife" in 1 Timothy 3:2." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1146.

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10

Kowalski, Waldemar. "The reward, discipline, and installation of Church leaders : an examination of 1 Timothy 5:17-22." Thesis, University of Gloucestershire, 2005. http://eprints.glos.ac.uk/3139/.

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This dissertation investigates the practices of reward, discipline, and installation of leaders in the church as portrayed in 1 Timothy 5: 17-22. The text itself is examined, finding that well-governing congregational leaders were to be honoured for their labour and provided with tangible support, that leaders were to be protected from unsubstantiated accusations, that a leader whose misconduct was established was to be disciplined publicly, and that care was to be taken to put only worthy persons into positions of leadership. These practices are compared to those seen in the disputed and undisputed Pauline texts, the remainder of the New Testament, and the writings of the Apostolic Fathers, establishing significant similarities as well as differences, some of these reflecting the development from itinerant to resident leaders in the churches. The practices of cognate groups such as synagogues, the Essenes, and voluntary associations, seen in Jewish and Greco-Roman literature and inscriptions of the contemporary period (ending with the Apostolic Fathers), are investigated for similarities and differences. The study finds that, although there are some similarities to Jewish practices, these groups substantially differed from the instructions of 1 Timothy 5: 17-22 in their practices of reward, discipline and installation of leaders. In the Gracco- Roman context, in particular, leaders in these cognate groups were essentially immune from accusations made by group members and any resulting discipline. Similarly, the idea that leaders were to receive financial support from those below them was foreign to normal practice in these groups and was deemed not 'honourable'. The conclusion reached is that these congregational practices regarding leaders, while conceptually quite similar to principles given regarding itinerant Christian workers in the undisputed Paulines, are quite distinct from practices employed in the cultural milieu of the Pastoral Epistles. Some of these differences appear problematic, given the Pastoral Epistles' concerns about maintaining a good reputation among outsiders and not hindering the spread of the gospel.

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11

Schwisow, Curtis. "Paul's use of mentoring through personal example and imitation in developing leaders of character and ability as exemplified in the life of Timothy." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p090-0321.

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12

Felix, Paul Wesley. "The role of women in worship in light of I Timothy 2:11-15." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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13

Rohne, David A. "An overview of the character qualities necessary in elders using 1 Timothy 3:1-7 and Titus 1:5-9." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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14

Dawson, Samuel A. "A difference in function the role of women in relationship to men in the context of the local church (1 Timothy 2:11-15) /." Online full text .pdf document, available to Fuller patrons only, 1992. http://www.tren.com.

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15

Colwell, Jerry D. "A survey of recent interpretations of I Timothy 2:11-14, with reference to the role of women in the church." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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16

Williams, Allan Alexander. "A rhetorical analysis of 1 Timothy 2:9-15 with a special focus on the role of women in the church." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1015721.

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This thesis investigates the role of women in the early church as portrayed in 1 Timothy 2:9-15 using the recently-developed method of Rhetorical Analysis. It makes use of a rhetorical approach largely based on the method proposed by Kennedy, supplemented by insights from scholars who have emphasised the argumentative element in rhetoric. This method illustrates how the role of women in the church is decisively determined by the argument in the letter as a whole. A brief survey of classical rhetoric is given. The typical structure of a rhetorical discourse is listed with its component sections. The validity of using rhetorical analysis as a means for interpreting New Testament texts is justified. Textual units are identified from the structure of the text. Rhetorical insights are used to explain how the identified units cohere within the overall structure of the letter and how they relate to one another and interact. The thesis is developed that the section on women and teaching can only be meaningfully investigated in the light of the text as a whole and of the motifs in the letter. The thesis has a special focus on 2:9-15. This section is analysed in more detail than the rest of the text with the exception of 1 Timothy 1. As exordium, the latter provides the introduction to the situation dealt with in the letter, introduces the case, and sets the tone for the rest of the letter. The persuasive power of rhetoric in any situation depends to a large extent on its use of common tradition. The socio-cultural setting of the author is consequently analysed. Finally, the role of women in Graeco-Roman society is analysed in terms of motifs found in 1 Timothy 2:9-15.

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17

Lin, Zhiyuan. "On preparing co-workers for a preaching ministry : a study of II Timothy 2:1-26 = Cong Timotai hou shu er zhang 1-26 jie tan tao jiang dao shi feng tong gong de zai pei /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p078-0054.

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18

Ngomane, Richard Mangayisi. "Leadership mentoring and succession in the Charismatic churches in Bushbuckridge : a critical assessment in the light of 2 Timothy 2 :1 - 3." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40194.

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This study investigated the state of leadership mentoring and succession planning in the Charismatic Churches in Bushbuckridge. In order to gain a full understanding of the Charismatic Movement which emerged in Bushbuckridge only four decades ago, it was necessary to trace its origin from the Azusa Street Revival which gave birth to Pentecostalism almost a century ago. The Charismatic Movement emerged as a distinct movement only five decades later following the birth of the Pentecostal Movement. The reviewed literature revealed that the Charismatic Movement is a child of the marriage between the Pentecostal Movement and traditional denominations. The main watermark distinction between the theologies of the two movements is based on the fact that the Pentecostal Movement emphasises speaking in tongues while the Charismatic Movement places emphasis on the manifestation of the gifts of the Holy Spirit. By virtue of their one-man-founder, Charismatic Churches are likely to experience the same leadership mentoring and succession problems that are common to family businesses. An assessment of leadership mentoring and succession practices in the business world proved that the concept has been researched, practiced, and perfected more in the secular world than in the world of religious and biblical studies. Although this study uncovered some exceptionally successful mentoring relationships in both the New and the Old Testaments, they do not provide details of what those who were involved in the mentoring relationships did for them to be successful. It is in the secular world that mentoring relationships, stages and models have been researched and practiced. It is when mentors and protégés are pared correctly and their relationships managed properly throughout all the mentoring stages that organisations can be assured of smooth leadership transitions. A triangulation of the qualitative and the quantitative methods was used to collect data in this study. On the qualitative side of the research, data was collected by means of interviews and focus group studies. Interviews with the apostolic fathers of the Charismatic Movement in South Africa raised a concern over the lack of leadership mentoring and succession programmes, especially amongst the younger generation of churches. The concern was confirmed in all the focus group studies which were conducted in Bushbuckridge. The data which was collected from the qualitative side of the study provided a basis for the content of the questionnaire the researcher drew up for the quantitative side of the study. This side of the study contradicted the views of the participants in interviews and focus groups in that it reported that many Charismatic Churches in Bushbuckridge do in fact have leadership mentoring and succession programmes (85% and 72% respectively). The quantitative side of the study further revealed that education levels and gender have a statistically significant effect in leadership mentoring, while location does not. The researcher suggests that the contradiction in the outcomes of the two research methods deserve a follow-up study. This study presents to Charismatic Church leaders in Bushbuckridge lessons drawn from the leadership mentoring and succession practices of both the biblical and secular worlds. This study would be incomplete without the bringing to the fore of an illustrative text in the 2 Timothy 2:1-3. Generally speaking, adherents in the Charismatic Churches read and interpret the bible as authoritative for faith and life. The participants‘ call for the introduction or/and enhancement of leadership mentoring and succession is therefore harnessed by the biblical message in 2 Timothy 2:1-3. Such model of leadership could serve as an important and significant form of discourse in Africa in the context of leadership.
Thesis (PhD)--University of Pretoria, 2013.
gm2014
New Testament Studies
unrestricted

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19

Galdamez, Michael Raymond. "Worldview Preaching in the Church: The Preaching Ministries of J. Gresham Machen and Timothy J. Keller." Diss., 2012. http://hdl.handle.net/10392/4114.

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ABSTRACT WORLDVIEW PREACHING IN THE CHURCH: THE PREACHING MINISTRIES OF J. GRESHAM MACHAN AND TIMOTHY J. KELLER Michael Raymond Galdamez, Ph.D. The Southern Baptist Theological Seminary, 2012 Chair: Dr. Robert A. Vogel The thesis of this dissertation is that J. Gresham Machen and Timothy J. Keller provide contemporary pulpits with two examples of preachers who present a consistent worldview. This thesis is demonstrated through a description and evaluation of their preaching based on four elements of a worldview in James Sire's book The Universe Next Door. By presenting Machen and Keller as examples of worldview preaching, this dissertation provides a study on the use of the worldview concept in evangelical preaching, in order to discover what these two preachers consistently do in their preaching so as to be categorized as worldview preachers. Thus the study provides homiletic students with two examples of how the worldview concept might be applied to contemporary preaching. Chapter 2 presents a brief biographical sketch of Machen and Keller in order to set their writings and preaching in their distinct historical and cultural contexts. Specific focus is upon Machen's battle with theological modernism and Keller's ministry to skeptical New Yorkers through Redeemer Presbyterian Church. Chapter 3 provides descriptions of Machen's and Keller's worldviews. These descriptions are organized around Sire's four worldview elements. A number of their popular writings are examined and summarized in order to construct their worldviews from Sire's paradigm. This chapter provides the basis for the evaluation of their preaching in chapter 4. Chapter 4 evaluates Machen's and Keller's preaching based on their consistency with their constructed worldviews of chapter 3. This evaluation provides enough description to demonstrate the level of consistency between their stated worldviews and what they in fact preach in the pulpit. Chapter 5 compares and contrasts Machen's and Keller's worldview preaching in order to specify areas of strengths and weaknesses in their worldview preaching. This comparison of their preaching also provides some reflection on the application of Machen's and Keller's approach for contemporary preachers. Chapter 6 provides a summary and conclusion of this dissertation. Worldview preaching is essential in the preaching ministry of the evangelical church. Machen's and Keller's preaching provides a clear understanding of the application of the worldview concept to preaching.

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20

Stanford, Robert. "The Ecclesiological Grounding of Pauline Language of Leadership in 1 and 2 Timothy." Diss., 2015. http://hdl.handle.net/10392/4992.

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ABSTRACT THE ECCLESIOLOGICAL GROUNDING OF PAULINE LANGUAGE OF LEADERSHIP IN 1 AND 2 TIMOTHY Robert Lee Stanford, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Hal K. Pettegrew The purpose of this textually-based research was to establish the thesis that there is a discernible language of leadership utilized by the apostle Paul in 1 and 2 Timothy, born out of his ecclesiological purposes. This thesis investigated Paul’s leadership from the perspective of his leader-speak. A working premise was that leaders lead through communication of concepts and ideas, with the goal of influencing and persuading followers. To that end, leadership was defined as the effort to influence others to accomplish a collective goal through the development of relationships, actions, and words, which stimulate the attendant actions of those being led, in order to effect the desired response of a shared achievement. Similarly Paul’s leader-speak was defined, in part, as that which was communicated, to some degree, through the rhetorical teaching of his day and empowered and utilized by the holy spirit. The thesis measured against the discoveries offered a biblical base, 1 Timothy 3:15, for the theological context and purpose that informs Paul’s language of leadership. Paul’s ecclesiological purpose is that the church, the pillar and support of truth, must protect and promote the gospel. To that end, Paul’s leader-speak is concerned about orthodoxy as well as orthopraxy. Such leader-speak issues from Paul’s mouth to Timothy in a variety of voices including that of a father, teacher, and example. A parental perspective is apparent in the conversational framing and vocabulary Paul utilizes, as well as the tenor of his words. Paul speaks as a teacher in the employment of metaphorical illustrations, preformed materials and rhetorical strategies. Paul’s leader-speak is often the rhetoric of example: godly behavior in suffering. Such implicit language of example is often that of influence and persuasion, as well as contrast. At other times, Paul is explicitly direct in his leader-speak. The thesis of a Pauline language of leadership grounded in an ecclesiological purpose appears to be a valuable proposition. Thus, some implications and applications of these conclusions were discussed.

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21

LaFosse, Mona Tokarek. "Age Matters: Age, Aging and Intergenerational Relationships in Early Christian Communities, with a Focus on 1 Timothy 5." Thesis, 2012. http://hdl.handle.net/1807/35732.

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Exploring age structure in Mediterranean cultures illuminates the social dynamics of intergenerational relationships that became more visible in late first and early second century early Christian texts, and especially in 1 Timothy 5. This was a time of crisis when those with a living memory of the foundations of the movement were almost gone, and the community was scrutinized by outsiders. Since we have relatively few clues related to aging and age structure in the extant texts, a model of generational stability and social change based on ethnographic data helps us to imagine culturally sensitive possibilities that we can then test out as we reread the texts in their Roman cultural context. In his fictive story of Paul and Timothy, the author of the heterographical (pseudepigraphical) letter of 1 Timothy establishes an ideal intergenerational relationship between “Paul” as an older man and “Timothy” as his adult “child.” When the fictive Paul directs Timothy to speak kindly to older people (5:1-2), he introduces a section on age-related issues. Behaviour that was causing concern for public reputation included adult children shirking filial duty (5:4, 8), young widows gadding about in public (5:11-15), and younger men accusing their elders (5:19). These behaviours threatened the reputation and honour of the community and may have been encouraged by the opposing faction. The author’s solution was to reject the opposing teachings and enforce behaviour that reflected proper age structure: adult children should fulfill their filial responsibilities and care for widowed mothers and grandmothers (5:4); young widows should be guided and supported by middle-aged women who were responsible for them in the age hierarchy among women (5:16); middle-aged women should imitate the exemplary behaviour of the enlisted widows who were over 60 years old; and young men were to be rebuked in front of everyone for their disrespect toward elders (5:20). In the face of social change, the author advocates for behaviour reflective of the traditional age structure of Roman society.

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22

Wessels, Jan Cornelis. "Moet vroue werklik stilbly in die kerk? : 'n Gereformeerde interpretasie van die 'Swygtekste' by Paulus in die lig van hulle sosiohistoriese, openbaringshistoriese en kerkhistoriese konteks / Jan Cornelis Wessels." Thesis, 2014. http://hdl.handle.net/10394/16692.

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In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers.
MTh (New Testament), North-West University, Potchefstroom Campus, 2014

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