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Dissertations / Theses on the topic 'Christianity Christmas'

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Published: 27 July 2024

Last updated: 30 July 2024

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1

Austin, Denise A. ""Kingdom-minded" people : Christian identity and the contributions of Chinese business Christians /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18676.pdf.

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2

Matsutani, Motokazu. "Church over Nation: Christian Missionaries and Korean Christians in Colonial Korea." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10234.

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This dissertation examines the interrelationships between the foreign Missions and the Korean Church in colonial Korea. In contrast to previous scholarship that assumes a necessary link between the Korean Church and Korean nationalism, this study focuses on the foreign Mission's predominance over the Korean Church as a major obstacle in the Korean Church's adoption of nationalism as part of its Christian vision.
East Asian Languages and Civilizations

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3

Harrison, Alwyn Richard. "Andalusi Christianity : the survival of indigenous Christian communities." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/113993.

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This thesis comprises an attempt to re-evaluate the experience and the survival of the indigenous Christian population of al-Andalus. It is a response to two problematic aspects of the historiography, whose authority has only recently begun to be questioned: first, the inordinate focus upon the polemical and problematic mid-ninth-century Cordoban hagiography and apologetic of Eulogius and Paul Albar, whose prejudiced vision has not only been accepted as a source of social history, but also projected onto all Andalusī Christianity to support the second – the assertion that conversion happened early and en masse, and led to their eradication in the early twelfth century. Eulogius and Albar’s account of a Córdoba oppressed and Christians persecuted (a trope herein dubbed the ecclesia destituta) has dominated thinking about the indigenous Christians of al-Andalus, due to its championing by Catholic historians since the texts’ rediscovery and publication in 1574, and by nineteenth-century Spanish nationalists to whose ideological and patriotic purposes it was amenable. The Cordobans’ account is here re-evaluated as regards its value as a historical artefact and its internal problems are outlined. The discrepancies between the picture created by Eulogius and Albar and that of other contemporary reports, and the problematic hagiography, are then explained to some degree by the literary models Eulogius had at his disposal – of primary interest are the classical pagan poetics of Vergil, Horace and Juvenal and the late antique theology of Augustine. Albar’s famous despair at the Arabisation of the Christian youth has, in conjunction with Eulogius’ ecclesia destituta and the relative scarcity of documentary evidence for the Christians of Andalusī territory, formed the crux of assumptions regarding the speed and extent of Arabisation and conversion. In reassessing Richard Bulliet’s ‘curve of conversion’, which seemed on a faulty reading to prove these assumptions, the second part of the thesis seeks to argue that profound Arabisation did not impact until a century later than is thought and resulted not in assimilative decline but in a late cultural flowering, and show the long, and in many places unbroken, survival of indigenous Christian communities in al-Andalus to the early fifteenth century.

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4

Titus, Stephanus Jacobus. "Christianity and the state in the first century." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/14405.

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Bibliography: leaves 197-202.
This dissertation studies the New Testament perspective of the Christian's attitude and duty towards the State. In it the first chapter is devoted to an investigation of the political attitude of Jesus of Nazareth as can be recovered from his reported actions and pronouncements concerning the Roman government of his day and his instructions to his followers about violence and their duties towards the State. Special attention is paid to the reasons for his crucifixion. In the second chapter an exegetical study is made of the apostle Paul's teachings about the State in Romans 13:1-7; and the third chapter is an exegetical discussion of Revelation 13 in which John assumes a very negative attitude towards the State. In the final short chapter the author draws the conclusion that as early as the first Christian century the attitude of the Church towards the State was to a large extent determined by the State's treatment of the Church. Although a definite difference is evident between the attitudes of Paul and John towards the State, they agree with Jesus that the State has a definite place in the divine order of the universe. This fact requires of the Christian and other citizens to give loyally to the State what it needs for its existence, to submit to its authority and obey just laws, to pray for those in authority, reject violence, resist any religio-ideological claims or injustices of the State, and participate in the prophetic role of the Church in relation to the State.

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5

Nguruwe, Philo Joseph. "Called to Harmony : Christianity and Islam in Tanzania at the Crossroads." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2492.

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Thesis advisor: Raymond G. Helmick
Examines Christian-Muslim relations in Tanzania
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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6

Huang, Xiaojuan. "Christian communities and alternative devotions in China, 1780-1860." online access from Digital Dissertation Consortium, 2006. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3236180.

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7

Pettem, Michael. "Matthew : Jewish Christian or gentile Christian?" Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74296.

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This dissertation addresses the problem of whether the Gospel of Matthew reflects a Jewish Christian or gentile Christian stance within the early church. A study of the principal theories of the evolution of the early church provides the background against which the terms "Jewish Christian" and "gentile Christian" may be understood. The dissertation examines the bases on which Matthew has been classified as either Jewish Christian or gentile Christian. This previous work on Matthew is found to be unsatisfactory because of the lack of adequate criteria for classifying Matthew. A study of Acts and the letters of Paul reveals that the practice or rejection of Jewish dietary purity was a cause of division in the early church, and thus constitutes a suitable criterion for distinguishing between Jewish and gentile Christianity. Examination of Mt 15:1-20 shows that Matthew does not accept Jewish dietary purity as a part of God's will. Matthew thus reflects a gentile Christian position.

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8

Pura, Murray Andrew. "Vital Christianity a study of the religious thought of William Wilberforce /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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9

Valverde-Montes, Manuel A. "El papel de la iglesia local en la ciudad de Guatemala, en la capacitación de hombres para el ministerio pastoral." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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10

Lu, Chu Yi. "The Development of Christianity in Contemporary China." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4349.

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The purpose of this research is to study the development of Christianity in contemporary China. It adds to the limited literature that explores how Christianity has developed as the fastest growing religion in China post the Chinese Cultural Revolution. The data derive from semi-structured and focus group interviews with Chinese Christians and field observation notes collected at both official and non-official Christian churches in Beijing. I found an ambivalent attitude toward the development of Christianity across different social levels in China. At the state level, the Chinese government expects Christianity to provide a much-needed stabilizing influence in an increasingly self-centered and materialistic society. At the same time, the government fears that Christianity's increasing power may pose a threat to the Communist regime. Correspondingly, at the community level, Chinese Christians wish to see an increasing Christian influence throughout Chinese society to improve people's quality of life, but many Chinese traditionalists oppose the increased Christian influence that seems to be supplanting traditional Chinese culture. These disagreements do not seem to have seriously impeded the development of Christianity in China today. Applying a pervasive cultural perspective – the lens of Yin-Yang interaction – to the current situation of the Christian churches in China, I find that the Yin traits within Christianity and the Yang traits embedded in the Chinese political ideology are coexisting paradoxical values whose interaction facilitates an acceptance, or at least sanction, of oppositions that have reshaped the social and political landscape of Chinese society and fostered the continuing growth of Christianity in China.

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11

Laird, Benjamin Paul. "The formation, publication, and circulation of the Corpus Paulinum in early Christianity." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230961.

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12

Nellist, Christine. "Towards an animal theology in Eastern Orthodox Christianity." Thesis, University of Winchester, 2017. http://repository.winchester.ac.uk/682/.

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My thesis advances the overarching hypothesis that the Eastern Orthodox Church has sufficient teachings to develop a theology which tackles the difficult subject of animal suffering. However, during the review of theological academic literature I identified a gap between what might be termed Orthodox theory and its practice. In essence the overarching hypothesis is broken down into three component parts: i) That Eastern Orthodox teachings allow for the formulation of an ‘Animal Theology’ of the Eastern Orthodox Church; ii) That there is a gap between Orthodox theory and practice on this theme both at academic and pastoral level; iii) That the abuse and exploitation of animals has negative soteriological consequences for those who indulge in such practices; those who know but are indifferent to animal suffering and those who know and are concerned but fail to act in order to reduce or prevent that suffering. Different methodologies were used for the different areas of research which range from biblical exegesis and neo-patristic synthesis, to the formulation of new empirical research collected via questionnaires to animal protectionists in Cyprus and interviews with Orthodox theologians in Cyprus and the UK. In the final two chapters contemporary Eastern Orthodox voices are brought into play in order to advance theological reflection on the sin and evil inherent in animal suffering and the soteriological implications for those who abuse and exploit the non-human creation. Academic theology can often be abstract in nature and viewed by many as irrelevant to contemporary life. I do not believe this is the case and throughout this thesis I have provided examples of how Orthodox teachings can be applied to contemporary animal suffering issues. In addition I have provided an outline for a seminary project which focuses on a) the spiritual and ontological interconnectedness of God’s Creation; b) the seminarian’s role as Icon of Christ and c) how these two elements should dictate the priest’s treatment and relationship with animals and the environment. I have also provided frameworks for a Master’s Dissertation on the theme and an Eastern Orthodox Animal Protection group. Finally, it is worth noting the impact of this research thus far, which has resulted in the first Master’s Dissertation on the theme by an Eastern Orthodox priest; a public statement by the Holy Synod of Cyprus; the establishment of an Eastern Orthodox Animal Protection group in Cyprus and an academic paper presented at an international conference on Religion and Animal Protection by one of Orthodoxy’s leading theologians, Metropolitan Kallistos Ware. Leading Orthodox theologians are aware of this thesis and are supportive of its vision; as a result I believe the previously identified gap between the theory and the practice will reduce in the foreseeable future.

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13

Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.

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14

Stewart, Matthew D. ""A continuing survey of the farce" "The New Pantagruel" and the carnivalesque tradition /." Laramie, Wyo. : University of Wyoming, 2009. http://proquest.umi.com/pqdweb?did=1939351851&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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15

Hill, Barbara Ann, and mikewood@deakin edu au. "The identity and autonomy of the indigenous community within Christianity." Deakin University. School of History, Heritage and Society, 2004. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060817.094156.

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16

Christman, Amy. "Consumerism and Christianity: An Analysis and Response from a Christian Perspective." Malone University Undergraduate Honors Program / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ma1430743994.

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17

Stonestreet, John B. "A contemporary prolegomena for Christian worldview study." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1499.

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18

Holder, Laura L. "Common Christs| Christ Figures, American Christianity, and Sacrifice on Cult Television." Thesis, University of Louisiana at Lafayette, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3687688.

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Shifts in social attitudes towards American Christianity have resulted in a changed representation of Christ figures, specifically in their representation on television. Traditional Christ figures, those who believed in unconditional love and self-sacrifice for the greater good, clung to the church view and were figures of virtue and innocence. Modern Christ figures have become what I call "Common Christs"—people who are less likely to be the image of sinless perfection and more often violent and profane saviors. These modern stand-ins are usually from blue-collar or lower class backgrounds; they are the Christs of the common man. Generally, these Common Christs are in opposition with the dogmatic authority of the Christian church. The storylines that have Common Christs as their heroes often depict the organized religion of the church as an enemy, a negative institution trying to prevent the salvation of the common man by the common man. The purpose of my dissertation is to examine Common Christs as they appear in cult television shows that embrace and make strong use of Christian mythology without being considered Christian television, specifically The X-Files, Buffy, the Vampire Slayer, and Supernatural, to show how this changed image works as evidence of what I call the development of a textual religion. Ultimately, I hope that my discussion of Common Christs and textual religion will lead into a larger discussion between the academic camps of religious studies, pop culture studies and literary criticism about the importance of cross-disciplinary focus.

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19

Allen, Shaonta' E. "Unapologetically Black and Unashamedly Christian: Exploring the Complexities of Black Millennial Christianity." University of Cincinnati / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1627666702898709.

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20

Sakošová, Edita. "Spirituality among young Christians in post-communist Slovakia." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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21

McLaughlin, Eleanor. "Unconscious Christianity : a neglected element in Dietrich Bonhoeffer's late theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18cc7914-ce11-4743-aec9-e9eb0a7be7de.

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In this thesis I argue that unconscious Christianity (unbewußtes Christentum), referred to by Dietrich Bonhoeffer in several of his later writings, is a significant idea in his late theology. There has as yet been no in-depth study of this theological concept as it appears in Bonhoeffer's work, and I therefore aim with this thesis to begin a new conversation in Bonhoeffer studies on this important topic. Bonhoeffer does not offer a definition of unconscious Christianity, but by analysing the ways in which he uses the term in his writing, I offer a constructed definition of unconscious Christianity as used by Bonhoeffer. The first three chapters of the thesis build towards this definition with a close analysis of each relevant text. By examining unconscious Christianity alongside other theological ideas in Bonhoeffer's prison writing, I show how an awareness and understanding of unconscious Christianity adds depth to readings of Bonhoeffer's late work. This thesis also clarifies the differences between unconscious Christianity and religionless Christianity, and shows how unconscious Christianity fits alongside the other, more widely-studied, concepts present in the later writings, such as the world come of age. This work demonstrates that there is movement within Bonhoeffer's thoughts on unconscious Christianity and points to Bonhoeffer's readiness to allow his personal circumstances to inform his theology. It also shows how unconscious Christianity represents a shift within Bonhoeffer's theology. This thesis also makes the subsidiary point that Bonhoeffer's prison fiction should be considered as theological writing. Through it Bonhoeffer addresses not only unconscious Christianity as discussed in this thesis, but many other issues that reoccur in his theological prison letters. I conclude by showing how an understanding of unconscious Christianity is beneficial not only for Bonhoeffer studies, but for contemporary theology more widely.

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22

Kuruvilla, Samuel Jacob. "Radical Christianity in the Holy Land : a comparative study of liberation and contextual theology in Palestine-Israel." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/71932.

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Palestine is known as the birthplace of Christianity. However the Christian population of this land is relatively insignificant today, despite the continuing institutional legacy that the 19th century Western missionary focus on the region created. Palestinian Christians are often forced to employ politically astute as well as theologically radical means in their efforts to appear relevant within an increasingly Islamist-oriented society. My thesis focuses on two ecumenical Christian organisations within Palestine, the Sabeel Ecumenical Liberation Theology Centre in Jerusalem (headed by the Anglican cleric Naim Stifan Ateek) and Dar Annadwa Addawliyya (the International Centre of Bethlehem-ICB, directed by the Lutheran theologian Mitri Raheb). Based on my field work (consisting of an in-depth familiarisation with the two organisations in Palestine and interviews with their directors, office-staff and supporters worldwide, as well as data analyses based on an extensive literature review), I argue that the grassroots-oriented educational, humanitarian, cultural and contextual theological approach favoured by the ICB in Bethlehem is more relevant to the Palestinian situation, than the more sectarian and Western-oriented approach of the Sabeel Centre. These two groups are analysed primarily according to their theological-political approaches. One, (Sabeel), has sought to develop a critical Christian response to the Palestine-Israel conflict using the politico-theological tool of liberation theology, albeit with a strongly ecumenical Western-oriented focus, while the other (ICB), insists that its theological orientation draws primarily from the Levantine Christian (and in their particular case, the Palestinian Lutheran) context in which Christians in Israel-Palestine are placed. Raheb of the ICB has tried to develop a contextual theology that seeks to root the political and cultural development of the Palestinian people within their own Eastern Christian context and in light of their peculiarly restricted life under an Israeli occupation regime of over 40 years. In the process, I argue that the ICB has sought to be much more situationally relevant to the needs of the Palestinian people in the West Bank, given the employment, socio-cultural and humanitarian-health opportunities opened up by the practical-institution building efforts of this organisation in Bethlehem.

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23

Nikkel, Marc R. "Dinka Christianity the origins and development of Christianity among the Dinka of Sudan with special reference to the songs of Dinka Christians /." Nairobi : Paulines Publications Africa, 2001. http://catalogue.bnf.fr/ark:/12148/cb39230571g.

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24

Talone, Joseph P. "An apology for Christian political involvement." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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25

Cheung, Yee-ping Chris. "The relationship between christianity and prosocial behavior among Hong Kong adolescents." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B29791182.

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26

Elliott, Benjamin C. "Karl Popper and Christian theology." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=185763.

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The objective of this dissertation involves the application of the philosophy of Karl Popper to Christian systematic theology. Its intent is three-fold: first, to give reasons for considering the possibility of such an application in the face of potential objections; second, throughout its discussion, to demonstrate the form that a theological appropriation of Popper might take; and, third, to argue that several benefits arise from such a critical grafting of Popper into dogmatics (where appropriate). The possibility of applying Popper to theology is secured by taking realism as the proper parallel between science and theology and critical rationalism as a realist model amenable to metaphysical theorisation. The actuality and benefit of such an appropriation from within theology is demonstrated by the four-fold exposition of how a Popperian critical epistemology – in particular his solution to the ‘problem of induction’, his relating of good and better theories with the concept of approximation to the truth, his critical strategies for establishing preference, and his notion of ideas as objective – can assist the Christian systematic theologian as he works to resolve the problems of theology for the benefit of the Church and to the glory of God.

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27

Gibson, Ian. "Suffering and Christianity : conversion and ethical change among the Newars of Bhaktapur." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:3eea0dc1-3f8e-4564-887f-f7aae26de57f.

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This thesis argues that conversion to Christianity in the Nepali city of Bhaktapur is closely connected with ethical attitudes towards suffering in Bhaktapurian churches. This argument is situated within broader debates in the anthropology of Christianity. Anthropologists have debated the extent to which Christianity is a force for cultural discontinuity, and have often connected it with modernity and individualism. I contribute to these discussions by showing how distinctively Christian conceptions of suffering may promote cultural change by stimulating new understandings of selfhood and ethics. The first three chapters explore the social life of Bhaktapur's Hindu majority. I describe how the last fifty years have seen a process of cultural unsettlement in Bhaktapur; one aspect of this unsettlement has been a disruption of traditional norms of care and deference. It is in this context that the distinctive ethics of Christianity have proved attractive to some. Those who convert have typically experienced a significant episode of suffering, and have felt themselves to be failed by those around them. They find in churches a framework that emphasises the moral significance of inner experience (I call this 'inwardness') and addresses affliction more in terms of ethics than ritual. I describe these ethics in terms of 'care': they stress presence with the afflicted person, engagement with their experience, and appeal to God in prayer. After two chapters describing Christianity in Nepal and Bhaktapur in general terms, I devote four chapters to examining different categories of Bhaktapurian Christians: those who have experienced healing, women, leaders, and youth. I focus on four conversion narratives, and relate these narratives both to other ethnographic materials and to broader trends in Bhaktapurian and global Christianity. I highlight the significance of the values of inwardness and care, and of narrative itself, in the life-worlds of Bhaktapurian Christians.

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28

千賀子, 池端, Chikako Ikehata, and Chikako Fukunishi-Ikehata. ""But our citizenship is in heaven" : making Christianity "Japanese" and transnational, 1895-1945." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100528/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100528/?lang=0.

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この研究は、三人の日本自由メスジスト教団指導者たち（柿原正次、河邊貞吉、土山鐵次）の宣教活動を辿り、一国家の市民であることと宗教共同体の一員であることとの接点を探求する。彼らはそれぞれ、日本人キリスト者が同胞へのキリスト教伝道者となり得ること、さらには同胞のみならずアメリカ人や中国人への伝道者にもなり得ることを証明しようとし、キリスト教を「西洋の」宗教ではなく、「日本の」宗教であると同時に国境を越えた宗教であると再定義を試みた。
Tracing the missionary activities of three Japanese Free Methodist leaders–Kakihara Masaji, Kawabe Teikichi, and Tsuchiyama Tetsuji–in three developing phases, this study explores these Japanese Free Methodists' attempts to make Christianity simultaneously "Japanese" and transnational, challenging assumptions that Christianity and Christian missionaries were "Western." It demonstrates how they skillfully navigated competing national and religious borders and how they shared their spiritual power with American and Chinese Christians. By pointing out the uncertain ground of national, cultural, and religious identity, this study suggests Christianity's possibilities and limitations as a way of bringing people together across boundaries of politics and nation.
博士(アメリカ研究)
Doctor of Philosophy in American Studies
同志社大学
Doshisha University

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29

Dolejsova, Ivana. "Accounts of hope : problem of method in postmodern apologia." Thesis, Heythrop College (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314267.

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30

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

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31

Eastman, Natalie Ruth Wilson. "Christian women making biblical and theological decisions." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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32

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

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Jiang, Zhan. "Socialization in Chinese Academic Immigrants' Conversion to Christianity." TopSCHOLAR®, 2009. http://digitalcommons.wku.edu/theses/137/.

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34

Kim, Dong Kyu. "Christianity and culture in Korea: Korean churches’ understanding of God, Haneunim." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/13299.

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This thesis examines the relationships between Christianity and culture in Korea, focusing on the use of the traditional Korean term for God, Haneunim (the highest god). The study has three specific objectives. First, it examines Korean churches’ understanding of the traditional concept of Haneunim following cultural, historical, and religious approaches. The study investigates the origin of the ancient Korean term Haneunim and how it relates to Christianity and culture in Korea. Second, it discusses similarities and differences between traditional religions and new religions in the way they conceptualise Haneunim. That is, it investigates whether the concept of Haneunim has differing meanings or usages across such religions as shamanism, Taoism, Buddhism, Confucianism, Korean new religions, and Korean Christianity. Finally, my research study examines the relation between Christianity and culture in the Korean context, showing how Christianity is accommodated or made sense of in local and indigenous cultural contexts. For example, controversy surrounds the relation between Christianity and culture not only in Korea, but also in other parts of the world. Some conservative Korean churches argue against traditional cultures or pre-existing religious faiths and practices, such as josangsungbae (ancestor worship), gibok-sinang (shamanic faith), and chukbbok-sinang (blessing faith). Liberal Korean Christians, on the other hand, view traditional cultures and practices, such as ancestor veneration and the use of the term Haneunim, positively and argue for including them with Christian practices. Thus, this study examines how Korean churches have treated elements of faith and practice from the non-Christian traditional religions. This thesis concerns how the Korean church understands Haneunim as the name of God, the origins of the term, and how Korean traditional religions and new religionists conceptualise Haneunim. Differences between the way Korean churches conceptualise God and the way new religions understand Haneunim are investigated. In addition, this study addresses whether Korean Christians need to accept their own pre-Christian religious and cultural traditions in their beliefs and practices of Christianity.

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35

Bryson, Peter James. "The Christian Platonism of Thomas Jackson." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607670.

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36

Hartman, Mark S. "Equipping Christians to evangelize adherents to Buddhism." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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37

Warner, Gregory Dann. "A Comparative Content Analysis of the Editorial Positions of the Christian Century and Christianity Today on Selected Social and Moral Issues." Thesis, North Texas State University, 1985. https://digital.library.unt.edu/ark:/67531/metadc500585/.

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This study compared the editorial positions of two magazines, The Christian Century and Christianity Today, on seven social and moral issues, then compared each magazine's positions with the opinions of their intended audiences. A directional content analysis was conducted that determined the editorial positions. On all four issues for which comparison was possible, the magazines demonstrated a marked difference in direction. These positions were compared with the published opinions of those social groups identified as representative of each magazine's intended audience. There was marked disagreement between each magazine and its intended audience on three of the five issues for which comparison was possible.

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Linneman, Thomas John. "Political climates, perceptions of risk, and contemporary activisms /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/8850.

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39

Flowers, Michael. "The messianic forerunner concept in earliest Christianity (Q)." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/the-messianic-forerunner-concept-in-earliest-christianity-q(7374496a-d860-4d30-a647-acb2c343db66).html.

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In this thesis I consider the messianic forerunner concept within "Q" (which I take to be a source used by all three of the synoptic authors). I argue that at least five units in Q (3:2-3+7-9+16b-17; 3:21-22; 7:18-20+22-23; 7:24-27; 7:28) envisage John as a messianic forerunner to the Messiah Jesus. The messianic forerunner concept is therefore quite pervasive in Q and cannot be said to have originated with the evangelist Mark, as is sometimes supposed. Q attempts to deal with the historical fact that Jesus had not fulfilled Israel's messianic expectations. It did this by portraying Jesus as a rejected Messiah whose redemptive mission had been thwarted by Israel's unbelief. Jesus will ultimately redeem Israel but this will take place at his second coming and that cannot take place until Israel repents. I consider whether Q's redactor(s) utilised any earlier sources. I find this not to have been the case in Q's Prologue (3:2-3+7-9+16b-17) or in Jesus' Baptism by John (3:21-22). Earlier source material can, however, be detected in 7:18-19+22-23; 7:24-27; and 7:28. I consider whether any of this latter material derives from a rival "Baptist" source and conclude that it does not. The question of whether the messianic forerunner concept had its origins in Judaism prior to Jesus and his new movement can therefore not be established by any of the Q units examined in this thesis. What can be established, however, is that the concept goes back to some of the earliest traditions of Jesus' followers.

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Brown, Ronald Neal. "Discipleship in a postmodern culture implementing a biblical and contextual strategy for discipling emerging leaders based on Paul's epistle to the Colossians /." Fort Worth, TX : Southwestern Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.049-0500.

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Bosson, Allan William. "A seminar on lay discipleship for Southside Baptist Church, Savannah, Georgia." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Lee, Seung-Goo. "The relation of Christianity to the ethical sphere in the thought of Søren Kierkegaard." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/13963.

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This is a study about the relationship between the ethical sphere and Christianity in Kierkegaard's thought. Against the tendency among Kierkegaard scholars to emphasize the continuity between the ethical sphere and Christianity, I tried to show through this study that in Kierkegaard's writings there was a very strong emphasis on the discontinuity between these two spheres. I started by asking whether there is a difference and discontinuity between "rationalistic ethics" (the ethics of the person who is in the ethical sphere) and Christian ethics. {Chapter One} Firstly, in the examination of Abraham's act of faith in Fear and Trembling, I showed that even in this book there was a hint of a new ethics which follows from faith. To answer the question as to whether there is a clear description of this new ethics, I turned to Works of Love. In the examination of this book, I identified the ethics of Christian love, and asserted that the ethics of Christian love was different and discontinuous from merely human love. In the next section, I examined Christian ethics as the ethics of Christian discipleship. Through an examination of some parts of Philosophical Fragments and Training in Christianity I argued that Christian ethics, as understood by Kierkegaard, is different from merely ethical discipleship and semi-Pelagianism. Throughout this chapter's discussion I argued that Christian ethics was not only different from the ethics of the ethical person, but also antithetical to it. For ethics based on merely human love was criticized severely in Works of Love, and the merely ethical discipleship and semi-Pelagian discipleship were regarded as misunderstandings of Christian ethics. I turned, in the second chapter, to the consideration of the problem of becoming oneself. In this chapter, I firstly examined the second volume of Either/Or and argued that the ethical self was an autonomous self which tried to be itself by itself. In contrast, the Christian self is totally dependent on God in its becoming itself. I drew this conclusion from an examination of The Sickness unto Death. In this examination, I argued that even though there were some ambiguities in this book, despair as sin was clearly understood only by the Christian who believed in the forgiveness of sin by God and had faith. Only the existing individual who is in faith is regarded as overcoming the despair and having become a "self" (or "spirit"). I pointed out that in their understandings of the eternal, of the power of self, these two understandings of the self were different from one another. In the last section of this second chapter, I raised the question of the understanding of the self of the person in religiousness A. By an examination of the Socratic understanding of the phrase "one can be oneself in relation to God" and an analysis of Socratic inwardness, I argued that those in religiousness A had a different God, or different conception of God from the Christian God. I also argued that this difference between their respective conceptions of God was the fundamental reason for the difference between the Christian understanding of becoming a self and that of the person in religiousness A. In the third chapter, I examined the problem of epistemology. Firstly, I drew out, from Kierkegaard's various pseudonymous writings, the presuppositions and epistemological standpoint of the natural man. Then, I compared this with the Christian epistemological standpoint which was drawn from Kierkegaard's later writings. I argued that in his later writings there were very clear indications that the Christian has an epistemological standpoint which is substantially different from that of the natural man. I turned then to an examination of Kierkegaard's journal entries, and showed that even though he himself could not always think in the way which he asserted that the Christian should think, Kierkegaard did not compromise and say that it was proper and inevitable for us to mix the Christian standpoint and the natural man's standpoint. Rather, he strongly resisted the idea that such a mixture was Christian. Next I returned to one of Kierkegaard's early pseudonymous writings, philosophical Fragments, to show that Kierkegaard's ultimate intention in writing this book can be interpreted in a manner consistent with his later writings. I argued that even though, because of the ambiguity in this book, there are other ways of interpreting it, it is also possible that the Socratic standpoint and the Christian standpoint are too exclusive views of reality as a whole, and that even in this book Kierkegaard tried to show the difference and discontinuity of the Socratic (humanist) standpoint and the Christian standpoint. According to this interpretation of Kierkegaard's intention, he who has the Christian point of view should see and consider everything from the Christian standpoint; for him, there is no autonomous realm to be thought of from the Socratic (humanistic) standpoint. Based upon this examination, I concluded that for Kierkegaard Christian ethics follows on from Christian theology (his Christian theistic faith), and the understanding of becoming oneself also follows on from Christian's stance of faith (so that the Christian self is regarded as the “theological self”), and his epistemological standpoint is also Christian. In this sense, there is a wide gap between the Christian sphere and the ethical sphere, or to put this another way, their direction is different : one is theistic and one humanistic. For Kierkegaard, to be a Christian thus involves a change in one's ethics, in one's understanding of becoming oneself, and in one's epistemological standpoint. Then, I drew out some implications for Kierkegaard's theory of the existence-spheres as a whole and suggested some implications for Christian theology today.

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Ngun, Richard. "An analysis of the Christian reconstruction movement." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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DeBusk, James Robert. "Christians preparing to witness to the cults." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Ncozana, Silas Samuel. "Spirit possession and Tumbuka Christians 1875-1950." Thesis, University of Aberdeen, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328726.

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Peterson, Lars A. "Selected essential practices for the intercultural local church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Higgs, Eleanor Tiplady. "Narrating Christianity, living 'fulfilled lives' : the Young Women's Christian Association in Kenya, 1912-2012." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30319/.

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Burns, Lisa M. "Islamic understandings of sin and forgiveness perceptions of converts to Christianity and Christian missionaries /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Petty, William M. "Modern Hinduism and a Christian response." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Yu, Kwan-mei. "Christianity and English language teaching a study of an English conversation class for Mainland Chinese scholars at an English-speaking church in Hong Kong /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38732932.

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