Dissertations / Theses on the topic 'Methodist Church Education'

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 212-218).

The African Methodist Episcopal (A.M.E.) Church, like many historically black denomination over the years, has been actively involved in social change and racial uplift. The concepts of racial uplift and self-determination dominated black social, political, and economic thought throughout the late-eighteenth into the nineteenth century. Having created many firsts for blacks in America, the A.M.E. Church is recognized as leading blacks in implementing the rhetoric of racial uplift and self-determination. Racial uplift was a broad concept that covered issues such as equal rights, moral, spiritual, and intellectual development, and institutional and organizational building. The rhetoric of racial uplift and self-determination help to create many black leaders and institutions such as churches, schools, and newspapers. This is a historical study in which I examined how education and educational institutions sponsored by a black church can be methods of social change and racial uplift. The A.M.E. Church was the first black institution (secular or religious) to create, support, and maintain institutions of higher education for blacks. I explored the question of why before slavery had even ended and it was legal for blacks to learn to read and write, the A.M.E. Church became interested in and created institution of learning. I answer this question by looking at the creation of these institutions as the A.M.E. Church’s way of promoting and implementing racial uplift and self-determination. This examination includes the analysis of language used in articles, sermons, and speeches given by various A.M.E. Church-affiliated persons who promoted education as a method to uplift the Negro race.

Bibliography: leaves 264-273. Ch. 1: Introduction -- Ch. 2: Religion -- Ch. 3: Princes men -- Ch. 4. School culture and impact -- Ch. 5: Discipline -- Ch. 6: Competition and success -- Ch. 7: Conclusions. "This study is an oral history based on interviews with fifty men who left Prince Alfred College (PAC) between 1960-65. The aim was to define the codes of masculinity that were accepted and taught at the school and any other definitions of masculinity that were occurring simultaneously" -- abstract.

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 221-230).

This study is a historical and philosophical analysis of significant educational concepts John Wesley espoused during his lifetime from 1703-1791. Specifically this document examines Wesley's use of pedagogical and andragogical principles through the educational undertakings of the early Methodist movement.

The problem with which this study is concerned is the perception of faculty members at Free Methodist colleges regarding the integration of faith and learning in the total environment of their institution. In order to study this problem, the entire population of faculty was studied at Greenville College, Greenville, IL.; Roberts Wesleyan College, Rochester, N.Y.; Seattle Pacific University, Seattle, WA.; and Spring Arbor College, Spring Arbor, MI. The purposes of this study are fourfold: (1) to identify and to validate statements which describe individual criteria which must exist if integration of faith and learning is occurring on Christian college campuses; (2) to use these criterion statements in evaluating the perception of faculty at Free Methodist colleges concerning integration of faith and learning at their institutions; (3) to study the effect of age on the perception of integration of faith and learning among faculty; (4) to study the effect of the undergraduate alma mater on the perception of integration of faith and learning among faculty. An instrument containing forty-seven statements of criteria for integration of faith and learning was developed for this study and given to the faculty at the four institutions. Content validity was established by using nine experts in the Delphi Technique. Criterion-related validity was established by means of a discrimination study of faculty at Wheaton College and Southern Methodist University. A significant difference was found at the .01 level. A reliability coefficient of .93 was established through a test for internal consistency. Instruments were sent to 298 faculty representing all full-time faculty at the four schools under examination. The response rate was 49.7% or 148. Based on the findings of three hypotheses which were tested, it can be concluded that (1) age makes a difference in the perception of integration of faith and learning, (2) the four institutions under study are different in their effectiveness of integrating faith and learning, and (3) the undergraduate alma mater has no impact on the perception of integration of faith and learning.

This study was undertaken at a time when South African politicians and educators are facing the challenge of a major restructuring of the education system, and at a time when the the Methodist Church of South Africa is being encouraged, by some, to become more involved in the provision of education again. It focusses on the three events - the appointment of the 'Commission of Inquiry into Native Education' (usually referred to as the Eiselen Commission), the Report of that Commission, and the Bantu Education Act of 1954 which led to the introduction of the system of Bantu Education in 1955. Consideration is given to the responses of various 'liberal' and 'radical' groups to those events.

HAVEN FOR ALL HUNGRY SOULS: THE INFLUENCE OF THE AFRICAN METHODIST EPISCOPAL CHURCH AND THE SOUTHERN ASSOCIATION OF COLLEGES AND SCHOOLS ON MORRIS BROWN COLLEGE By Serena Celeste Wilson Morris Brown College is a small, private historically Black college located near downtown Atlanta, Georgia. The College is the only post-secondary institution in Georgia founded by Blacks for the purpose of educating Blacks. The relationship between Morris Brown College, and the African Methodist Episcopal Church and the Southern Association of Colleges and Schools presents an untapped area of research regarding the how external regulatory and fiscal contributing bodies influence the internal mission, culture and management of an institution of higher education. Morris Brown College presents a unique case because, since its founding, it has maintained a close affiliation with the Church that established it. Yet, in recent years, its financial existence has been dependent upon the receipt and use of public funding—which is intricately tied to accrediting standards and oversight. In 2003 the College lost its accreditation. This study employs an ethnographic case-study qualitative research design to explore how the College’s relationship with these bodies influenced the institution’s organizational structure, fiscal management, and administrative culture and identity. The study’s findings indicate that the College’s relationship with the Southern Association of Colleges and Schools was largely reflective of the values, ideals, and perspectives of who represented the College at any given time. The College’s relationship with its founding body, the African Methodist Episcopal Church, was primarily maintained through the placement of Church members (largely clergy) on the College’s board of trustees, and evidenced in the College’s ideology and mission. Although an autonomous operating body, the College’s relationships with these two bodies are complicated by the institution’s reliance on continued financial support from the Church, and validation (in the form of accreditation) from SACS. While healthy working relationships with both bodies are not mutually exclusive, the internal planning, governance, and evaluation of the College must necessarily consider the values and expectations of these (and other) external entities.

Pretendemos destacar traços do impacto do Ensino Metodista, iniciado em Inglaterra, e na América, sobre a África colonizada, — na colonizada Angola portuguesa em particular, um pedaço resultante de igual forma da partilha do continente em 1881 e, consequentemente, vítima da corrida protagonizada para o eldorado mercado lucrativo, com a exploração das matérias-primas, o comércio dos escravos, a exploração da mão de obra negra, trabalhos forçados nas minas e nas grandes plantações de sisal, borracha, cana-de-açúcar e algodão. A situação da crise colonial, produto das independências de vários países africanos, não permitiu o silêncio da parte dos angolanos metodistas relativamente à situação de exploração que viviam. Das muitas guerras desde a ocupação territorial, uma guerra sangrenta de libertação teve lugar desde 1961 até 1974, quando a revolução dos cravos, em Portugal, triunfou. A independência teve lugar em 1975. A educação, do ensino primário até o ensino superior, motor do desenvolvimento e regulador da convivência pacífica entre os iguais, foi vilmente escamoteada no despertar da consciência dos nativos e abusivamente usada para subalternizar e discriminar quem mais necessitava dela como ferramenta para decifrar o mundo ao redor. A valorização da ação missionária no combate à subalternização e o resgate da dignidade dos povos marginalizados pelo sistema colonial, efectuada de forma gratuita desde o ensino primário até o ensino superior, atribuída, algumas vezes, em regime de bolsas de estudos internos ou externos, bem como a Reforma do Estado no capítulo do ensino, logo após a independência, têm representado uma mudança e trazido consigo uma redefinição positiva do seu papel em relação ao ensino superior. Com a moderna consciência de ser a educação um bem público com pendor privado, visando quebrar as desigualdades, a Igreja Metodista continua a embrenhar-se nessa tarefa para evidenciar cada vez mais o compromisso entre a ciência e a religião; ABSTRACT METHODIST CHURCH: A LABORATORY OF TEACHING AND TRAINING THAT LIBERATES FROM THE ENGLISH ORIGINS TO THE ANGOLAN EXPERIENCE AND CONTEMPORARY CHALLENGES We intend to highlight traces from the impact of Methodist Teaching, begun in England, and in America on colonized Africa, - in colonized Angola Portuguese in particular, a piece resulting in the same way of sharing the continent in 1881 and consequently, a victim of the run for the lucrative market El Dorado, With the exploitation of raw materials, the slave trade, the exploitation of black labor, forced labor in the mines and in the large plantations of sisal, rubber, sugar cane and cotton. The situation of the colonial crisis, product of the independence of several African countries, did not allow the silence of the Methodist Angolans in relation to the situation of exploitation that they lived. Of the many wars since territorial occupation, a bloody war of liberation took place from 1961 to 1974, when the Portuguese carnation revolution triumphed. Independence took place in 1975. Education, from primary to higher levels, motor development and regulatory peaceful coexistence among equals was vilely concealed in awakening the consciousness of the natives and abusively used to discriminate and subordinate who most needed it as a tool to decipher the world around. The valuation of missionary activity in combating subordination and recovering dignity, of the people marginalized by the colonial system, made free of charge from primary until higher education, sometimes attributed by internal or external scholarships, as well as the State reform in the chapter on education after independence, have been a change and brought with them a positive redefinition of their role concerning higher education. With modern consciousness of education being a public good with private inclination, the Methodist Church continues involving itself in this task in order to highlight the commitment between science and religion.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Idealized by the Woman's Foreign Missionary Society of the Methodist Episcopal Church, South, the periodical ―Woman‟s Missionary Advocate‖, published monthly in the United States and without any interruptions between 1880 and 1910, used to receive information from the missionaries who reported their experiences in several parts of the world, including Brazil. Its first number was started in July, 1880 with 16 pages and its last edition was published in December, 1910 with 47 pages. The newspaper based on the saying ―from woman to woman‖ was totally managed by women and supported by annual subscriptions. Besides the actions of the missions in the educational field, it published, in full, the annual meetings of the Woman‘s Board of Foreign Mission and the several missionary activities accomplished in the mission fields. In the end of XIX century, several societies were organized with the purpose of becoming the activity of expanding Methodism more efficient and structured. Even the movement being led by men and considering the missionaries were married and their wives were consequently equally involved in this project, the scenario changes after the increase of the Woman's Missionary Societies that became an objective of great benefit at Church to take different positions and tasks, mainly in the establishment of schools. The purpose of this research is to study the North-American Methodist Missionary Movement in Brazil, in reference of the educational aspect, based on the woman's involvement. Through analysis procedures based on the Cultural History perspective, it is supported in the studies of Roger Chartier about practical notions and representations, and of Michel de Certeau in the distinction of the categories called tactics and strategies, in the study of the cultural practices. The Woman‟s Missionary Advocate, a diffusing newspaper about the Methodist missionary movement, especially with regard to the school education, was a privileged place of dissemination and defense of the Methodist missionary ideals in a historicity that highlights the women's role. Through its study was possible to defend the theses about the female protagonism in the Methodist missionary movement in Brazil, showing the women's effective involvement more than the direct action at schools
Idealizado pela Sociedade Missionária Estrangeira da Mulher da Igreja Metodista Episcopal do Sul, o periódico Woman‟s Missionary Advocate, publicado nos Estados Unidos mensalmente e sem interrupções entre 1880 e 1910, recebia informações das missionárias que relatavam suas experiências em diversas partes do mundo, inclusive do Brasil. Iniciando seu primeiro número em junho de 1880 com 16 páginas e tendo sua última edição publicada em dezembro de 1910 com 47 páginas, o periódico, baseado na máxima ―da mulher para a mulher‖, era dirigido integralmente por mulheres e mantido com assinaturas anuais. Divulgava, além das ações das missões no campo educacional, a íntegra das reuniões anuais do Conselho Missionário Estrangeiro da Mulher e as diversas atividades missionárias realizadas nos campos de missão. No final do século XIX, diversas sociedades foram organizadas com o objetivo de tornar mais eficiente e estruturada a atividade de expansão do metodismo. Mesmo que o movimento fosse liderado por homens, considerando que os missionários eram casados e suas esposas, por consequência, estavam igualmente envolvidas nesse projeto, o cenário muda após o incremento das Sociedades Missionárias Femininas, que se tornaram um alvo de grande interesse na Igreja para ocupar diferentes posições e trabalhos, especialmente na fundação das escolas. Esta pesquisa se propõe a examinar o movimento missionário metodista norte-americano no Brasil, no que tange seu aspecto educacional, tomando como base a participação da mulher. Com procedimentos de análise baseados na perspectiva da História Cultural, ampara-se nos estudos de Roger Chartier sobre noções de práticas e representações, e de Michel de Certeau na distinção das categorias denominadas como táticas e estratégias, no estudo das práticas culturais. O Woman‟s Missionary Advocate, como um periódico difusor do movimento missionário metodista, especialmente no que concerne à educação escolar, foi um espaço privilegiado de divulgação e defesa dos ideais missionários metodistas dentro de uma historicidade que destaca o papel da mulher. Seu estudo permitiu defender a tese do protagonismo feminino no movimento missionário metodista no Brasil, mostrando a participação efetiva das mulheres para além da atuação direta nas escolas

O Sujeito do Discurso é uma leitura de gênero do discurso de educação para a cidadania presente nas Diretrizes para a Educação na Igreja Metodista (DEIM), documento que integra o Plano para a Vida e a Missão da Igreja (PVMI) promulgado no XIII Concílio Geral da Igreja Metodista no ano de 1982. O referencial teórico escolhido para uma possível leitura de gênero é a produção teológica feminista da libertação e a análise de discurso enquanto uma abordagem metodológica qualitativa de pesquisa nas ciências sociais. Neste trabalho, toma-se a proposta hermenêutica crítica feminista de Elizabeth Schüssler Fiorenza e os estudos sobre a linguagem de Eni Puccinelli Orlandi para a desconstrução e significação do discurso educacional do documento em estudo. O texto está organizado em três capítulos, a partir dos passos da hermenêutica crítica feminista Ver, Nomear e Reconstruir. No primeiro capítulo, Ver representa visibilizar a história educacional da Igreja Metodista; no segundo capítulo, Nomear implica identificar as filiações discursivas que caracterizam o documento inspirado na Teologia da Libertação e na tradição pedagógica brasileira; no terceiro capítulo, Reconstruir significa reler o discurso de educação para a cidadania desde os aportes da Teologia Feminista da Libertação. Uma leitura de gênero das Diretrizes para a Educação é um exercício de suspeita em relação à construção discursiva do documento; suspeita esta que se transformou em premissa e orientou este trabalho ao perguntar ao texto sobre o sujeito que enuncia o discurso de educação para a cidadania dessa confissão religiosa evangélica.
The Subject of Discourse is a reading of gender of the discourse of education for citizenship which is present in the Guidelines for Education in the Methodist Church. These guidelines are found in the Plan for the Life and Mission of the Church, a document which was approved in 1982 at the XIII General Conference of the Methodist Church. The theoretical reference chosen for a possible reading of gender is work produced in the area of Feminist Liberation Theology. Discourse analysis is used as a qualitative methodological research approach in Social Sciences. In this study, the critical feminist hermeneutical proposal of Elizabeth Schüssler Fiorenza and the language studies of Eni Puccinelli Orlandi are used in order to deconstruct and give meaning to the educational discourse of the document in question. The text is organized into three chapters, based upon critical feminist hermeneutics: See, Name and Reconstruct. In the first chapter, See represents a visualization of the educational history of the Methodist Church; in the second chapter, Name implies the identification of the branches of discourse which characterize the document inspired by Liberation Theology and Brazilian pedagogical tradition; in the third chapter, Reconstruct means a rereading of the discourse of education for citizenship from the perspectives of Feminist Liberation Theology. A reading of gender of the Guidelines for Education is a suspect exercise in relation to the documents construction of discourse. This conjecture was transformed into a premise and thus oriented this study by asking the text about the subject that articulates this evangelical religious confessions discourse of education for citizenship.

Centro Universitário Metodista IPA
A presente tese estuda a atuação educacional da missão indigenista metodista junto ao povo kanamari, avaliando suas características de relacionamento com a conjuntura atual de implementação de políticas públicas em educação indígena motivadas pelas características de estado democrático de direito instituídas na Constituição da República Federativa do Brasil promulgada em 1988. Esta análise é feita a partir da prática missionária educacional indigenista da igreja metodista junto ao povo kanamari. O estudo está dividido em cinco capítulos organizados em dois movimentos. É é feito a partir da historiografia narrativa. No primeiro movimento é apresentado os elementos introdutórios para compreensão do desenvolvimento da pesquisa e compreende os capítulos primeiro ao terceiro. Estes capítulos apresentam os elementos de existência dos sujeitos da pesquisa, dos elementos que instituem a relação entre si desde a perspectiva da educação indígena como política pública. O segundo movimento compreende os capítulos quarto e quinto que são mais analíticos das temáticas que atravessam as historicidades dos sujeitos históricos que interagem no contexto da constituição do estado democrático de direito brasileiro. Representam a parte mais analítica e conclusiva da pesquisa apontando elementos transversais que auxiliam na explicitação das condições de aproximação, distanciamento, parceria e crítica presentes nas experiências abordadas.
This dissertation studies the educational actions of the Methodist indigenous mission with the Kanamari people. The Kanamari's relationship characteristics are evaluated, taking into consideration the current state of affairs in which public policies regarding indigenous education, motivated by the characteristics of the democratic rule of law established in the Constitution of the Federal Republic of Brazil promulgated in 1988, are being implemented. This analysis is done through the Methodist Church's indigenous missionary educational practice with the Kanamari tribe. The study is divided into five chapters and organized into two movements. It is done through narrative historiography. In the first movement, comprised of chapters one to three, the introductory elements for understanding the development of the research are presented. These chapters represent elements of existence of the research subjects, of the elements that establish a relationship among themselves from the perspective of indigenous education as public policy. The second movement is made up of the fourth and fifth chapters, which are more analytical of the themes which cross the historicities of the historic subjects that interact in the context of the constitution of the Brazilian democratic rule of law. These chapters represent the most analytical and conclusive part of the research, pointing out transverse elements that aide in the expliciting of conditions of approximation, distancing, partnership and criticism present in the experiences dealt with.

An organization’s leadership theory acts as a collection of primary guiding characteristics which influence its identity and direction. Developing leaders has always been important for The Church of Jesus Christ of Latter-day Saints. Historically, the Church has promoted leadership ideals for all its members through various aspects of its doctrine and organization. This study provides an analysis of multiple leadership texts produced by the ecclesiastical and educational wings of The Church of Jesus Christ of Latter-day Saints. The study helps to reveal how Latter-day Saint leadership theory has developed over time. This study considers the unfolding of Latter-day Saint leadership theory from 1900 to 2017. The analysis provides greater understanding of how ecclesiastic leadership theory relates to leadership theory provided for the Church’s religious educators. Additionally, this study considers how themes in Latter-day leadership theory developed in relationship to other contemporary historical and theoretical trends. Data derived from this analysis are used to answer the following three questions: (1) How has the idea of leadership changed over time in The Church of Jesus Christ of Latter-day Saints and in its educational system? (2) What are the enduring themes and distinctive concepts of Latter-day Saint leadership theory? (3) What differences exist between the leadership constructs provided for ecclesiastical leaders in The Church of Jesus Christ of Latter-day Saints and those of its educational system?

This research aims to facilitate better understanding of perceptions of gender roles and gender equality among members of the Evangelical Church and to determine whether these perceptions differ by gender. The evangelical community’s ideologies and values have come to shape social and political dialogues within the United States. A key component of the faith is understanding the role each member plays within his or her family unit and community at large. The evangelical faith’s organizational structure and ideologies are informed by a patriarchal model that’s placed women at internal and structural odds, based on research exploring evangelically informed organizations. However, there is a gap in literature related to gender roles and equality within the faith, and how these perceptions may differ by gender and the influence a church’s organizational structure may have on these perceptions. This process involved the examination of perceptions of gender among evangelical Christians in a nationally representative sample. These findings informed a series of questions designed to explore, at greater depth on a regional level, the views of evangelicals regarding gender roles and gender equality within their organizations. The study provided a multidimensional construct of how the evangelical community defines themselves, understands gender roles and gender equality, and how these definitions affirm and conflict with definitions outside of the church as well as their own church’s leadership and organizational structure.

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country.
AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

Bibliography: leaves 264-273.
iv, 273 leaves : charts ; 30 cm.
"This study is an oral history based on interviews with fifty men who left Prince Alfred College (PAC) between 1960-65. The aim was to define the codes of masculinity that were accepted and taught at the school and any other definitions of masculinity that were occurring simultaneously" -- abstract.
Thesis (Ph.D.) -- University of Adelaide, Dept. of Education, 2001

The aim of this research project was to explore whether or not the TEE programme of The Wesleyan Church in Southern Africa is effectively contextualized to help churches to experience numerical increases in church attendance and in new congregations being started. Three aspects of contextualization were examined in relationship to The Wesley'.3-n Church's TEE programme: ( 1) Content, focusing upon the theme of "liberation"; ( 2) Methodology, focusing upon the theme of "conscientization"; and (3) Structures, focusing upon the theme of "involvement in context". At the outset of this research project, I hypothesized that The Wesleyan Church's TEE programme in Mozambique was being effectively contextualized, while the TEE programme in South Africa, Swaziland, and Zimbabwe was not. Data was collected by means of four different questionnaires, interviews, and observations made as a participant observer in different TEE classes. A letter was initially sent to 175 individuals who had been, or still were, still involved in the TEE programme of The Wesleyan Church in Southern Africa. A.total of 132 individuals responded and stated that they would be willing to participate in my research project. The data analysis indicates that when TEE helps its students to adhere to the following three principles of contextualization, the church is able to experience numerical growth; (1) Both the clergy and the laity have a vital ministry; (2) It is important to minister to the spiritual needs of people, as well as to the social and political needs of the people; and (3) Christians must be helped to think and act critically and creatively about the contexts in which they live and work. The conclusion seems to be that the Mozambican TEE programme, because it is being contextualized, is helping its churches to grow. On the other hand, the TEE programme in South Africa, Swaziland, and Zimbabwe, because it has not been effectively contextualized, seems to be powerless in helping its churches to do the same.
Philosophy, Practical & Systematic Theology
Th. D. (Practical Theology)

This study explored the relationship between Christian curricular emphases and academic rigor among Christian secondary schools. It used convergent data transformation methods to analyze published curriculum descriptions in relationship to published academic data. This study correlated the two sets of variables while controlling for the influence of family income on these academic performance metrics. A review of the precedent literature first presented foundations for Christian education. It then examined studies of both Christian curriculum and academic rigor. It reviewed studies of curriculum, both theoretical and practical, and introduced the term “Christian curricular emphases” for discussing intentional assertions of Christian principles. It also reviewed studies examining selected criteria (AP courses, SAT scores, and acceptance into top universities) as measures of academic rigor. Few published studies examined both strands together. The convergent data transformation research design consisted of both qualitative and quantitative analyses consisting of four phases. The study required a population which could demonstrate both Christian curricular emphases and academic rigor, hence the selection of CESA schools. The first phase collected published qualitative curricular data and quantitative academic rigor data. The second phase gathered both tuition and family income data to control for possible confounding variables. The third phase coded schools’ course descriptions for integration of faith and learning (IFL) language, which was then transformed into quantitative data for analysis. The fourth phase performed a multivariate analysis of variance with covariates (MANCOVA) on all collected data. Overall, this study found that CESA schools provided rigorous academics when compared to other categories of schools. Controlling for family income levels strengthened all academic rigor measurements. Increasing years of required Bible courses correlated with lower measures of academic rigor. Higher frequency of IFL language in science course descriptions correlated with higher academic rigor measures, while higher frequency of IFL language in English or social studies courses did not. No school used IFL language in math course descriptions. Evaluating CESA schools’ Christian curricular and academic rigor data confirmed the added clarity of controlling for income data. Additionally, this study provided a new methodology for correlating Christian curricular emphases and academic rigor in Christian secondary schools.

The study describes the formation and the establishment of the first urban congregation of the Berlin Mission in the Cape at the turn of the century. The establishment of the Cape Town Congregation was not a result of urban mission work but rather a result of the townward movement of rural coloured people who already belonged to the Berlin Mission Church. At first the mission headquarters in Berlin resisted an involvement in Cape Town, but the members there and the missionaries of the Cape Synod urged the Berl in Mission to accept the responsibility. Fol lowing the advice of the Moravian Mission the Berliners finally sent a missionary, and declared the congregation as a proper mission station on May 7, 1907. The study closes with the consecration of the church building in Searle Street in 1923 as a visible sign for the establishment of the Berlin Mission Church in Cape Town.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)

Indiana University-Purdue University Indianapolis (IUPUI)
As white settlers and pioneers moved westward in the late eighteenth and early nineteenth centuries, some of the first to settle the Indiana territory, near the Ohio border, were members of the Religious Society of Friends (the Quakers). Many of these Quakers focused on social reforms, especially the anti-slavery movement, as they fled the slave-holding states like the Carolinas. Less discussed in Indiana’s history is the impact Quakerism also had in the movement for women’s rights. This case study of two of the founding members of the Indiana Woman’s Rights Association (later to be renamed the Indiana Woman’s Suffrage Association), illuminates the influences of Quakerism on women’s rights. Amanda M. Way (1828-1914) and Mary Frame (Myers) Thomas, M.D. (1816-1888) practiced skills and gained opportunities for organizing a grassroots movement through the Religious Society of Friends. They attained a strong sense of moral grounding, skills for conducting business meetings, and most importantly, developed a confidence in public speaking uncommon for women in the nineteenth century. Quakerism propelled Way and Thomas into action as they assumed early leadership roles in the women’s rights movement. As advocates for greater equality and freedom for women, Way and Thomas leveraged the skills learned from Quakerism into political opportunities, resource mobilization, and the ability to frame their arguments within other ideological contexts (such as temperance, anti-slavery, and education).

Text in German
This dissertation shows the possibilities of interdisciplinary application of principles and methods in bible didactics, adult education, school education and learning style research to Christian education in evangelical free churches. The research objective is the establishment and development of a bible didactic methodology for practical teaching in order to convey biblical contents to postmodern adults. This objective is achieved by the practical-theological establishment of the necessity of basic biblical education in free churches, the presentation of the postmodernist church pedagogical framework for bible courses, the elaboration of possible applications of didactic principles of bible didactics, adult education and school education for conveying biblical contents in bible courses, and finally, by the compilation of suitable bible didactic principles and methods for bible courses. The dissertation closes by stating the requirements of pastors and teachers in free churches as well as the challenges of church pedagogy training for future pastors.
Practical Theology
M. Th. (Practical Theology)

Katechetické aspekty v díle Rudolfa Horského Catechetical Aspects in the Work of Rudolf Horský Bc. Eliška Chottová Rudolf Horský, a theologian, catechist, bishop of the Czechoslovak Church, professor and dean of the Hus Czechoslovak Theological Faculty in Prague left behind, among other things, his works on catechetical themes. These works, which include, for example, How to Work with Children (Handbook for Religious Teachers and Volunteer Lay Preachers), How to Work with Youth, and A Child in the Living Church, can still be beneficial for working in the church today, especially in religious education of children and youth. The central point of Rudolf Horský's catechetical activities were the Sunday Schools and the Youth Union, that is the institutions aimed at religious education for children and youth. Horský, of course, emphasized the methods that should be used not only in religious teaching, which is also related to the character of the preacher, or a religious educator, i.e. a teacher, who should be properly educated not only in the given issue, but also in the child's soul, in order for the teaching to be as effective as possible. 1

This thesis considers two questions, "How children aged 12 to 15 years rethinking of biblical texts? And how can using the Philosophy for Children stimulate thinking about faith of children aged 12 to 15 years?" To answer these questions, I chose the qualitative research, which consisted in various discussions in selected focus groups. This dialogue was guided by the principles of philosophy for children. The theoretical part of my thesis deals with the definition of important concepts, such as religious education, catechesis from the perspective of various documents of the Church and other educational programs, and specifying the key differences between these two concepts, define the structure and principles of philosophy for children, but also the historical development of this program. The practical part deals with the qualitative research in focus groups. This research includes discussion of selected focus groups, where individual statements are encoded and then included in the table of frequencies. According to these tables discussions is evaluated in terms of statements frequencies. Subsequently the content of discussions is also evaluated. The codes are divided into categories from which discussions are evaluated in the final summary with answers to the key questions.

Text in German, summaries in English and German
Alter und Altern gilt in Deutschland derzeit als eines der wichtigsten Zukunftsfelder wissenschaftlicher Forschung. Dabei liegt ein besonderes Augenmerk auf der nachberuflichen Lebensphase, dem so genannten dritten Lebensalter. Eine Gesellschaft des um 20-30 Jahre verlängerten Lebens bei meist guter Gesundheit ist kulturgeschichtlich ein neues Phänomen für das es keine Vorbilder gibt, so dass der jetzigen Generation der „jungen Alten“ eine gestalterische Aufgabe für sich und die Nachfolgegenerationen zukommt. Diese Arbeit befasst sich mit dem Thema Altern zunächst aus humanistischer und daran anschließend aus biblisch-theologischer Sicht. Diese beiden Kapitel enthalten grundlegende Aussagen zum Thema Altern aus unterschiedlichen Disziplinen und beziehen diese, wo möglich, aufeinander. Sie bilden die Grundlage und Voraussetzung für das Folgekapitel, in dem Bedeutung, Möglichkeiten und Grenzen von Biografiearbeit als praktisch-theologisches Bildungsangebot in der pastoralen Begleitung von Menschen in der nachberuflichen Lebensphase untersucht werden. Dabei wird offensichtlich, dass sowohl gerontologische Literatur als auch biblische Texte Biografiearbeit an einschneidenden Wendepunkten des Lebens als eine wichtige Voraussetzung für gelingendes Leben darstellen. Der Person und der Professionalität der Anleiterin kommen in dem Prozess biografischer Selbstreflexion mit älteren Menschen eine tragende Rolle zu.
Old age and the process of aging is currently one of the most important fields for future scientific study and research. Special focus is centered on the post-career phase. A society where life is prolonged for an extra 20 to 30 years, most of which are spent in reasonably good health, is culturally speaking a recent phenomenon for which there are no historical models. It follows, that the current generation bears a great responsibility in shaping and moulding this stage in their lives not only for themselves but also for future generations. This dissertation concentrates on the theme of aging, first from a humanistic point of view, and secondly by focusing on biblical and theological aspects. Both of these chapters contain fundamental and important statements regarding the subject of aging as seen from different disciplines, and, wherever possible, with reference to each other. They build the basis and prerequisite for the following chapter in which the significance and possibilities as well as the limits of biography work is researched in view of pastoral care and training for elderly people in the post employment phase of their life. It becomes obvious, that not only gerontological literature but also biblical texts depict biographical work as an important prerequisite for a life experienced as being successful, especially at drastic turning points in life. A vital part in biographical reflection with elderly people is played by the person and professionalism of the instructor.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)