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Thematische Bibliographien / Churches / Dissertationen

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Dissertationen zum Thema „Churches“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 26. Oktober 2024

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1

Tebbs, David W. „Churches planting churches in the Evangelical Friends Church Eastern Region“. Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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2

Fehl, Adrian John. „Karl Barth's doctrine of the church a Christian Churches/Churches of Christ perspective /“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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3

Bonar, Ronald. „Starting growing churches starting churches growing /“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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4

Taylor, David. „The Salvation Army, the Church and the Churches“. Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.606698.

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This study examines the Salvation Army's emerging ecclesiological conviction and practice in an ecumenical context, and principally assesses the theological credibility of its dominant metaphor, the church as an army. The metaphor emerged in London, at the heart of the British Empire, amidst the popular jingoism of nineteenth century Victorian culture. It was directly inspired by a trans-Atlantic movement of holiness revivalism - a synthesis of Wesleyan perfectionism and American New Divinity revivalism - and was the logical outcome of the movement's emphasis upon aggressive Christianity. It was primarily chosen, not to theologically express the nature of the church, but to pragmatically organise the aggressive task of efficiently and effectively 'saving souls'. This decision stemmed from a subjective and individualistic understanding of salvation, illustrated by the abandonment of baptism and the Lord's Supper. The development of a secular model of military ranks and hierarchical governance, without theological rationale, established the movement as a disciplined and highly regulated army of 'crack troops', an autonomous denomination and yet a quasi-missionary religious order with in the church. Under pressure from a growing ecumenical consensus, it has re-articulated its identity from 'permanent mission to the unconverted' to a church, in effect the church as an army, a transition limited in ecumenical ecciesiological engagement and adequate theological reflection. In view of this, Karl Barth is chosen as a dialogue partner, for his ecumenical theology and coherent ecclesiology, which stem from a theological anthropology that rejects both individualism and subjectivism. In particular his Christological ecclesiology assists the Army in untangling confusing ecclesial strands of mission, army and church. As a result he enables the Army to reflect upon and potentially reform troubling aspects of its identity; in particular hierarchy, bureaucracy, uniformity, legalism and the replacement of the sacraments by its own sacralised practices.

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5

Yanagihara, Mariko. „A process for church mergers Asian American churches and White churches becoming a new creation in Christ /“. Chicago, IL : McCormick Theological Seminary, 2006. http://dx.doi.org/10.2986/tren.102-0711.

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6

Jang, Hyun Woo. „More than numbers : church growth in South Korean churches“. Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2262.

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Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
The church as a living organism is expected to grow. In the Great Commission in the book of Matthew 28:19-20 it is revealed that the desire of Jesus is that His church should increase. Growth therefore is an integral part of the church. There has been an incredible obsession with church growth strategies and methods that churches have never experienced before. South Korean churches have not been left out in this quest for church growth models. Church growth theories from the Fuller Seminary in America were introduced and applied between 1970 and 1980 and strongly affected many South Korean churches. The question for discussion here is not whether the church should grow, but in what ways growth occurs and by what means. It is God’s desire that his church grow. This is clearly demonstrated in scriptures. Various models have been put forward to examine the growth of the church, but as with all models, they have their limitations. This study focuses on Loren B. Mead’s model of church growth and its application in Korean churches. The aim of this study is to analyze and evaluate church growth theories found and followed in South Korean churches, which have affected the church in order to provide a more valid understanding. It seems that the Korean church’s failure to understand the balance between quantitative and the qualitative growth could be attributed, at least in part, to a misunderstanding of church growth theories. This study presents a desirable church growth model which promotes not only quantitative growth, but also effective and continual growth. Loren B. Mead’s model of growth is introduced which deals with four different forms of growth: numerical growth, maturational growth, organic growth, and incarnational growth. Chapter one of this study covers the background to the entire study and lays the conceptual framework of the study. Background of the Korean churches is surveyed, the aim of the study is highlighted, and the problem statement outlined, the motivation of the study introduced, and above all the hypothesis is spelt out. The methodology and the delimitation of the study are also covered in this chapter. Chapter two presents an overview of church growth models. A working definition is offered after considering various definitions of church growth. This chapter also considers the different backgrounds of major church growth movements. A theological and biblical basis of church growth is also covered in this chapter; types of church growth and the factors that contribute to the various types of church growth are also covered in this chapter. The chapter concludes with an evaluation of the strengths and weaknesses of the various church growth models. Chapter three covers the empirical study. Qualitative data collected through the means of questionnaires from three South Korean churches is analyzed; laying the foundation for further work in Chapter five. Chapter four is an intensive study of Loren B Mead’s church growth model, namely numerical growth, maturational growth, organic growth, and incarnational growth. The uniqueness of this model is also discussed in a comparative form with other church growth models. Chapter five presents practical guidelines for South Korean churches for church growth, drawing inspiration from the literature study, the empirical data and primarily from Loren B. Mead’s model of church growth “More than Numbers” outlined in his book (1993). Chapter six forms the conclusion of the study. The major contributions of the study are highlighted and several suggestions are offered for practical applications of church growth in South Korean churches, and some suggestions for further research are also offered.

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7

Wishart, G. Edward. „Designing a paradigm of church health for Pauline churches“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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8

Sia, Vicente Y. „Factors affecting church growth in selected Filipino-Chinese churches“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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9

Sarbah, Emmanuel Kwabla. „Migration from Historic Mission churches to Pentecostal churches in Ghana“. Thesis, University of Pretoria, 2001. http://hdl.handle.net/2263/78492.

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This thesis focuses on investigating and identifying the factors leading to the migration of members from Historic Mission churches to Pentecostal/Charismatic churches (PCCs) with emphasis on the Presbyterian Church of Ghana (PCG) using Ga and Dangme-Tongus Presbyteries as case studies. The advent of the Pentecostal/Charismatic churches in Ghana since the early twentieth Century has led to a slow growth in membership of Historic Mission churches. Thus, this study involves quantitative and qualitative research approaches. Structured questionnaires were administered, and interviews conducted at selected districts in the two presbyteries with personal observation in order to unravel the phenomenon of migration in the Presbyterian Church of Ghana. The findings of the research acknowledged that migration of members from PCG to PCCs is a reality. This has over the years led to slow growth in membership, human resource mobilization and finances of PCG. There are “push” and “pull” factors in PCG and PCCs respectively which accounts for this phenomenon. The outcome of these findings requires that in order to develop individual gifts and ministries in the PCG, congregations should recognize, encourage and train members as disciples for the missional work of the Church. Thus, the lay will become the active components of the Church. PCG should give baptismal candidates the option to choose the type of baptism they prefer. This will resolve the issue of members migrating to Pentecostal/Charismatic churches to seek baptism by immersion. Furthermore, there is the need for youth services and youth pastors in all PCG congregations in order to bridge the existing generational gap. Ultimately, these will help curve a new image for the PCG as missional community in which members care and love one another, reaching out to the marginalised, the poor and the broken-hearted in the power of the Holy Spirit.
Thesis (PhD)--University of Pretoria, 2020.
Science of Religion and Missiology
PhD
Unrestricted

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10

Green, Don. „Developing a church leadership transition process that adapts the Policy Governance® principles of John Carver in middle-size churches associated with Christian Churches and Churches of Christ“. Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1603.

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11

Abbassi, Nabeeh N. „Improving ministry relationships between evangelical churches and historical churches in Jordan“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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12

Acker, William B. „The use of church officers in three Fox Cities' churches“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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13

Xia, Changhua. „Strategies of churches planting of Chinese Methodist Church in Australia“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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14

Foltz, Howard L. „Developing a church-based missionary preparation program for charismatic churches“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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15

Sasaki, Sandra Mary Hale. „Home churches for today“. Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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16

Thompson, Bradley J. „A study of New Testament and twentieth century house churches with application for Moscow“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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17

McDonald, William Jackson. „History of the Christian Churches (Disciples of Christ) and the independent Christian Churches/Churches of Christ in Logan County, West Virginia“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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18

Schommer, Jerald E. „Marketing strategies in the planting of new churches by Wooddale Church“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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19

Lin, Mang Hsiang. „An exploration of the church growth strategies of Kaohsiung City churches“. Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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20

Kotrla, Mike. „Volkswagen churches in a Cadillac world a manual for small church pastors /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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21

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

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22

Hilsinger, Russell J. „An ethnography of turnaround churches a case study of six Northwest evangelical churches /“. Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0829.

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23

Dykstra, Wayne. „Leadership development in the Christian Churches and Churches of Christ in northeast Nebraska“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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24

Lui, Ka Shing Samuel. „Developing a long-term strategy for the enhancement of church health among Fellowship of Evangelical Free Church of Australia churches and other participating churches based on natural church development concepts“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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25

Moore, W. Scott. „A survey of growing rural Southern Baptist churches“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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26

Vickerstaff, John Joseph. „Does the small church have a future? : practical approaches to help small churches flourish“. Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683010.

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27

Ahlsten, Mark. „Vision for ministry in rural Minndakota“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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28

Hoop, Larry Doughan Larry. „Effective ministry in rural Iowa“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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29

Avera, Alan J. „A best-practice study of assets contributing to the spiritual growth of youth in five small Protestant suburban churches“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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30

Van, Horn Stephen L. „Defining a role for a small suburban church in a megachurch environment“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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31

Dalton, Harold. „Things most surely believed among us theological unity in the charismatic movement for the purpose of world evangelization as exemplified by members of the steering committee of the North American Renewal Services Committee /“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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32

Johnson, Paul E. „The office of the teacher in the American Congregational church from 1620 to 1650“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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33

Mulholland, Kenneth Ray. „A summary and evaluation of John Owen's theology of the local church“. Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p048-0089.

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34

Thompson, Michael James. „An illustrated theology of churches and "sects", with the churches of New Frontiers International“. Thesis, University of Kent, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.737002.

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35

Odor, Tay JoAnne Schield. „Gender and justice in the worshipping communities of the Christian Churches/Churches of Christ“. Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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36

Spenst, Richard A. „Comparing Interracial Couples' Experience of Belonging at Multiethnic Churches and at Mono-Ethnic Churches“. Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10262727.

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This project looked at the experience of 14 interracial couples who are connected with Fort Lee Gospel Church and a second multiethnic church. The question being addressed was whether or not a multiethnic church was better positioned to minister to an interracial couple than a mono-ethnic church. The questions were organized around the topic of general opposition, or failure to belong, experienced by interracial couples, how interracial couples experienced various churches, and how they experienced belonging in a multiethnic church. The experience of belonging was organized around five constructs: verbal affirmation, sense of commonality, feelings of inclusion, feelings of positive regard, and absence of prejudice or racism. On each of these constructs it was determined that an ethnically diverse church is a better setting for interracial couples to experience belonging. In addition, the transcultural experience of interracial couples uniquely equips them to help overcome racial differences that naturally occur within a multiethnic church.

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37

Tjosvold, Timothy. „Observations and recommendations for the evangelical churches of Benin on planting churches among Muslims“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1542.

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38

Wilson, Millard Eugene. „An associational strategy to enable growth in small churches“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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39

Wakefield, Gavin. „Finding a church : reasons people give for joining and moving from churches“. Thesis, University of Kent, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245655.

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40

Kim, Soo-Chan. „Church-state relations in the history of the Presbyterian churches in Korea“. Thesis, University of Aberdeen, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274817.

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The purpose of this thesis is to challenge the existing research which has blamed the Korean conservative Presbyterian churches’ apolitical attitude and their ignoring of their socio-political responsibility on account of their conservative theological thinking. It also seeks to analyze and re-evaluate the conservative churches from a socio-theological perspective because hitherto the research has neglected the social factors which have played an important role in influencing their attitude no less than the theological factors. The historical period covered by this research is from 1884, the year the first Protestant missionary arrived in Korea, to the early 1990s. The reason is that during this period the church had had a relationship with three very different ruling political powers: (1) the Japanese colonial government, (2) the United States Military Government (USMG) and the first Korean republic ruled by a Christian president and (3) the military regime led by three Buddhist presidents which had ruled Korea until 1992. While the Korean Presbyterian churches in a different political setting maintained the principle of the separation of church and state, they formed and developed a different political ecclesiology in their own interests and kept a close relationship with the establishment for different reasons.

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41

Luke, David John. „MULTIRACIAL CHURCHES: AN UNUSUAL ARRANGEMENT“. UKnowledge, 2012. http://uknowledge.uky.edu/sociology_etds/5.

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It is commonly said that 11:00 A.M. Sunday morning is the most segregated hour in America. The contact theory explains how interracial contact can help to ameliorate racism - and this type of interaction can easily be fostered in a church environment. Durkheim's idea of the "collective effervescence" felt in ritual experiences would be beneficial for crossing racial lines and improving race relations in the U.S. in multiracial churches. A great deal of recent sociological work has focused on the phenomenon of church segregation on a nationwide scale. This paper compares characteristics found in nationwide religious congregation surveys and case studies to the 2007 Kent County Congregations Survey to identify particularities in the Kent County region and scrutinize the previously identified characteristics and developing theories on multiracial congregations. In Kent County, the common characteristics of multiracial churches are being in an urban location (as opposed to a suburban or rural location), and having a higher percentage of theologically liberal members (for congregations less than 20 years old). Implications and suggestions for further research follow.

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42

Barber, William Waddell. „Pastoral placement in independent churches“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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43

Martin, Nancy J. „Small Groups in Big Churches“. Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/193967.

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This dissertation advances our understanding of the structure of social relations between small groups and the larger organizations within which such groups are situated. Specifically, I examine structures of leadership and authority to gain an in-depth understanding of group organization in one nondenominational and one Southern Baptist megachurch. Methods include in-depth interviews with church clergy, staff, and group leaders; participant observation in groups and other church activities; and a written survey for group leaders. Using this combination of methods, I investigate how small groups are structured in terms of their connections to the megachurches within which they reside. I examine the extent to which the church staff provides oversight and exerts control over groups, and I connect variation on this dimension to how groups relate to their members and to the outside world.My findings include, first, that market metaphors permeate the organization of groups in these two megachurch organizations. The diffusion of ideas and practices from other institutional realms is notable in these two sites, and this may be true for megachurches more generally. Second, I argue that understanding strictness in religious groups is at least as much about the structure of relations between church leadership and membership as it is about beliefs. Third, small groups in megachurches look very much like small groups in American religion more generally, and church oversight may not make much difference in solving problems in small groups identified in previous research. Finally, I find that the level of oversight and control exerted by church leadership on the organization of groups may have a critical influence on the function of groups. Loose and tight connections appear to encourage a more outward and inward focus, respectively.Sociologists studying religious strictness or small groups in any setting should pay particular attention to the structure of relations connecting groups to the larger organizations within which they reside. Religious leaders interested in organizing groups of members should understand that the structure they create to connect with group leaders is at least as important as beliefs they teach leaders, in terms of influencing the focus of the groups.

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44

Stevens, Mark E. „Footprints on the bridge a study of unity between the Christian Church (Disciples of Christ) and the Christian Churches/Churches of Christ in Oregon /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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45

Voss, Eugene H. „Surviving and thriving in the shadows of the mega-church“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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46

Mutterspaugh, Anita E. „Common foundational markers in dynamic disability ministries in the Independent Christian Churches/Churches of Christ“. Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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47

Kresta, David E. „Can Churches Change a Neighborhood? A Census Tract, Multilevel Analysis of Churches and Neighborhood Change“. PDXScholar, 2019. https://pdxscholar.library.pdx.edu/open_access_etds/4986.

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This study examines the role of local churches in neighborhood change, analyzing the relationship between Christian churches and changes in household median incomes from 1990 to 2010 in the census tract in which each church is located. Based on a nationally representative sample of churches from 2006 and 2012, the study uses hierarchical linear modeling and statistical matching techniques to analyze how key church characteristics such as social service involvement, social capital generation, residential patterns of attendees, and demographic composition are related to changes in neighborhoods. Two primary research questions were addressed: 1) How have patterns of church location changed with respect to neighborhood types, and 2) How do churches impact neighborhood change? Findings indicate an overrepresentation of churches in gentrifying neighborhoods. A "back to the city" movement is occurring as church locational preferences have shifted from up-and-coming higher income neighborhoods in the 1980s to lower-income neighborhoods in the 2000s, reinforcing the overrepresentation in gentrifying neighborhoods. Churches on average are 1.6 times more segregated than our neighborhoods, with 87% of churches being less diverse than the neighborhood in which they are located, a figure that has not changed substantially from 1998 to 2012. This study finds that churches impact their neighborhoods' socioeconomic trajectory, sometimes positively, other times negatively. Highlights include: 1) a higher percentage of whites in churches in non-white neighborhoods is associated with more neighborhood gentrification, 2) on average white churches in low-income neighborhoods are responsible for about 10% of the relative income growth required for gentrification, 3) church social services do not reverse neighborhood decline but instead slow down the effects of gentrification by helping low-income residents stay in place, and 4) more geographically dispersed white congregations are associated with less white influx into neighborhoods. While commuter-style churches may not be contributing to gentrification, neither are they helping declining neighborhoods to become healthy.

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48

Crowe, Gayle M. „Incorporating new members into the local church a study of methods, practices, and attitudes /“. Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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49

Johnson, Birgitta Joelisa. „"Oh, for a thousand tongues to sing" music and worship in African American megachurches of Los Angeles, California /“. Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1579171881&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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50

Lovejoy, Laura Ann Miller. „The Christian Church and the Roman Catholic Church an historical understanding of their unique similarities /“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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