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Dissertations / Theses on the topic 'Of American Christians'

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Published: 25 July 2024

Last updated: 26 July 2024

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1

Mansoori, Ahmad. "American missionaries in Iran, 1834-1934." Virtual Press, 1986. http://liblink.bsu.edu/uhtbin/catkey/467363.

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American missionaries contributed significantly to the introduction into Iran of some elements of western culture, especially in the areas of education and medicine. The first of these missionaries went to Persia in 1832 to explore the possibility of establishing a base for the activities of the American Board of Commissioners for Foreign Missions. The work of many others who succeeded him continued until 1934 when government imposed regulations drastically restricted the nature of their educational work in Iran.Between 1834 and 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 and 1934 the area of their activity was expanded. Mission stations were opened in Tehran, Tabriz, Hamadan, Kermanshah, Kazvin, Resht, and Meshed.One of the most significant results of the missionary labors was the establishment of an impressive educational system from primary to college level in a nation that had no secular education. Eventually some of the graduates of the missionary schools became prominent in the Persian parliament. Others were among the leading Iranian lawyers, physicians, and engineers. The missionary schools afforded the first opportunity for the education of women in Persia by creating a school system that included Sage College for women in Tehran.The medical missionaries introduced modern medical practices to Iran. The first of these dedicated physicians arrived in Urumia in 1835. Gradually the number of medical missionaries increased and several hospitals were built. Dr. Joseph P. Cochran was the first missionary doctor to build a modern hospital in Persia and he established that nation's first modern medical school in Urumia. The first female physician in Persia, Miss Mary Bradford, was an American missionary.Although the missionaries were successful in educational and medical work they failed in their main objective, which was to evangelize not only Persia, but all of Asia. However, their schools, colleges and hospitals had contributed to the diffusion of western ideals and the

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2

Jeon, Jason Seongho. "Developing an effective campus ministry for Korean American Christians." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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3

Mann, Jane. "Perceptions of psychological distress of Chinese-American Christians by leaders in one urban Chinese-American congregation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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4

Sohn, Ezra. "Attitudes of Asian American Christians Towards the Ethnic Churches They Left." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10277559.

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ATTITUDES OF ASIAN AMERICAN CHRISTIANS WHO LEFT THEIR ETHNIC CHURCHES FOR NON-ETHNIC CHURCHES EZRA JINYONG SOHN Doctor of Ministry May 2017 Advisers: Frank Chan, Milton Eng The author presents the difficulty of retaining younger English-speaking congregants as a ministry problem for Chinese and Korean American churches in New York City. The urgency, in the clarion call of Ken Fong (1990) and Helen Lee (1996), of cultivating healthier churches for second generation Asian Americans remains today. After several decades, the results of all our investment into second-generation Asian American ministries are unclear and questions abound: Does the lack of visible progress among Asian American ministries for over three decades indicate that homogenous church plants are missiologically ineffective? If an effective ministry model was developed for second generation Asian Americans, would there be healthy multiplication (on a national level)? Do the localized nature of fruitful Asian American ministries today point primarily to the individual competence of particular ministers and personalities? Is it too dreamy to envision a ?generational? church or national renewal for second generation Asian Americans? Do the contextual demands for a particular region supersede the general ministry demands of the second generation Asian Americans group? There is no clear indication that Asian American ministries have broken the code to the ?Silent Exodus? phenomenon or if an ethno-generational code even exists. There remains a need for data, exploratory ministries, and results to address the ?Silent Exodus.? The author?s study focuses on a narrow perspective within the ?Silent Exodus? phenomenon of those who actually found a destination and brackets out perspectives such as apostasy, those who stayed in the ethnic church despite grievances, and those who still have faith in Jesus but gave up on institutionalized religion. He recruited 165 Chinese and Korean Americans in six marque non-ethnic churches in New York City who attended an ethnic church for at least three years at some point in their life. He created an Asian American Christian Survey, a 36 Likert Scale and 4 Fill-in questionnaire, which seeks to measure the attitudes of Asian American Christians who left their ethnic churches for non-ethnic churches. The author discovered that the top reasons Asian Americans prefer the non-ethnic church are the same for each of the six marque churches: standard of excellence, their multicultural value, and their non-legalistic culture. The six marque churches surveyed are Trinity Grace Church, Redeemer Presbyterian Church, New Life Fellowship, Times Square Church, Hope NYC, and Hillsong NYC. Another 68 respondents in the New York Metropolitan area, not attending these six marque churches, prefer their current churches to an Asian American church for the same top three reasons out of eleven evaluated: standard of excellence, their multicultural value, and their non-legalistic culture. Recommendations for ministry include thoughtfully deconstructing why current Asian American ministries are faltering and theologically constructing healthier Asian American ministries in light of insights learned from ministries creating destinations for the ?Silent Exodus? population, systemic changes regarding core values and practices, and developing leaders who embody these values. Research results overwhelmingly indicate incompetence and immaturity among Asian American ministry leaders.

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5

Coleman, Kimberly M. "Assessing African-American Christians' motivational factors for participation in HIV/AIDS ministry /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1240690801&sid=1&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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6

Stutz, Chad Philip. "Christians, Critics, and Romantics: Aesthetic Discourse among Anglo-American Evangelicals, 1830-1900." Thesis, Boston College, 2009. http://hdl.handle.net/2345/745.

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Thesis advisor: Judith Wilt
Though contemporary evangelical Protestants have shown an increased interest in the fine arts, scholars have often seen the aesthetic history of Anglo-American evangelicalism as one marked by hostility and indifference. In contrast to this view, this study argues that the history of evangelicalism's intellectual engagement with the fine arts has been complex and varied. Throughout much of the nineteenth century, evangelicals writing in a variety of denominational periodicals carried on a robust inquiry into aesthetics. This study traces the rise of this discourse among Anglo-American evangelicals and maps some of the main features of the evangelical theoretical landscape between 1830 and 1900—a high point of evangelical critical activity. Christians, Critics, and Romantics describes how evangelicalism's contact with Enlightenment thought initiated a break with the Puritan aesthetic tradition that contributed to the growth of a modern aesthetic consciousness among some eighteenth-century evangelicals. By the 1830s, evangelical aesthetic discourse had come under the influence of romanticism. Not only did many evangelical writers define art according to the expressivist principles adduced by major romantic critics but some went even further in asserting, after Coleridge and the German idealists, that art is an embodiment of a higher reality and the imagination an organ of transcendental perception. Evangelical critics, moreover, valued art for its contribution to the stability and progress of “Christian nations” such as England and the United States. By refining the moral feelings of individuals, fine art helped to safeguard the socio-moral cohesion of Protestant “civilization.” For a time, evangelical critics attempted to celebrate art in romantic terms while insisting on art's subordination to traditional Christianity, but such an arrangement ultimately proved unsustainable. By the end of the nineteenth century, a rift had opened up within Anglo-American evangelicalism between conservatives and liberals. This rift, caused in part by the spread of romantic thought and by various other secularizing trends, had important implications for evangelical aesthetic thought. While liberals continued to advance high claims for the spiritual and educational potential of art, conservatives largely abandoned the philosophical exploration of art in order to turn their attention to the threats of Darwinian evolution and biblical criticism. Nevertheless, both liberals and conservative fundamentalists retained in their respective ways many of the aesthetic assumptions of the romantic tradition
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: English

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7

May, Cory J. "The racialized-politics within African-American studies as evidenced by the dismissal of the work of Jupiter Hammon and the conservative tradition of African-American slave Christianity." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237582.

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My dissertation explores the minimizing, and often dismissal, of the evangelical conservative tradition of African-American Christianity within African-American studies. I argue that the primary cause of this development derives from the hermeneutics and methodologies employed by contemporary Black theologians and “Afrocentric-liberationist” scholars. Generally, these hermeneutics and methodologies were originally proposed by secular Black Nationalist and Black Power advocates during the Civil Rights Movement. This is seen in three areas: First, there is an interpretation of “Whiteness,” or European-Americans as completely corrupt and unredeemable. Second, there are calls for “Blackness,” or African-Americans to racially and socially segregate from Whiteness. Last, there are concepts of an “Ideal-Blackness,” a renewed or transformed Blackness created independently from Whiteness. These and other principles were employed by many contemporary Black scholars to various degrees. Furthermore, I argue that these principles sustain influential Black Nationalist/Black Power historiographies, and shape the dominant trends within the discipline. I maintain that there are two conflicting traditions within African American culture: the religious tradition of conservative evangelicalism that was established during colonialism, and the secularist tradition of Black Nationalism and Black Power which originated during the civil rights movement. These traditions opposed one another during the civil rights movement. Later, this conflict was grafted into the academy, where it continues through the scholarship of many Black theologians and Afrocentric-liberationist scholars. Finally, I discuss the theology of Jupiter Hammon, an 18th century Christian slave, as a representative of the conservative tradition of African American Christianity. I argue that it is essential that scholars explore Hammon's theology, and the conservative tradition of African-American Christianity during colonialism, for a variety of reasons: first, it is important to understand this tradition, as it has shaped African-American Christianity and the Black church more than any other; second, exploring the conservative tradition during colonialism provides the constructive theologies, and alternative conservative historiographies, that complement the Black Nationalist/Black Power historiographies advocated by many contemporary Black scholars.

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8

Huddleston, Mark. "Managing monolingual myopia helping American Christians rightly handle their many English versions of Scripture /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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9

Wiley, Marilyn. "Spirituality Among African American Christian Women Who Have Contemplated." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3218.

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The Centers for Disease Control and Prevention reported that African American women had the lowest recorded number of suicide completions among all ethnic and gender groups in the United States. In addition, the number of suicides among African American women continued to soar without a clear reason or understanding of their lowest completion rates. Further research in the area of spirituality among African American women may be critical in understanding why African American women's rates of completed suicides are statistically lower than other ethnic groups and how to prevent future rate increases. A phenomenological framework was used to examine the thoughts and opinions of African American Christian women on whether or not religion plays a vital part during the contemplation phase of suicidal ideations and on their reasons for living. The study explored the low rates of suicide completions among African American women from a religious and spiritual perspective. Fifteen African American Christian women who had contemplated suicide were recruited via flyers posted at a local church campus. Participants were individually interviewed about their lived experiences during suicidal behaviors. After the interviews were transcribed, data were coded by assigning numbers to common themes and placing the common themes into categories. The results indicated that among the small sample of 15 participants, religion and spirituality are highly considered as being a protective factor against repeated suicidal behavior, followed by family relationships, when compared to other reasons for living. The least likely protective factor was financial status. The findings suggest that spirituality can be used as a preventative measure to lower the risk of suicide completions among African American Christian women.

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10

Lee, Choong Man. "Describing perceptions about church membership retention and transferrence among Korean immigrant Christians in Bergen County, NJ." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10189782.

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Researcher surveyed 200 Korean- speaking Korean American Believers in Bergen County of NJ with questionnaire 'ACMRT', Attitude toward Church Membership Retention and Transfer (10-questions questionnaire). Only 24% have remained in their original church and that 76% have transferred churches, many of whom more than once. Church satisfaction is not higher among the transfers in comparison to the retained. Apart from "moving" the most cited cause for leaving a previous church was conflict.

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11

Dalen, Gerardo A. van. "The rock, a model for the cultural progression of second generation Hispanic Christians into the American culture." Theological Research Exchange Network (TREN), access this title online, 2001. http://dx.doi.org/10.2986/tren.108-0019.

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12

Gaskill, Stephanie Rebekah. "Karl Barth, Missions to the Jews, and the American Response." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1269265271.

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13

Cho-Chang, Yoo-Yun. "The moderate role of religious coping in the relationship between perceived racial discrimination and depression in Korean American Christians." Thesis, Boston University, 2013. https://hdl.handle.net/2144/12732.

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Thesis (Ph.D.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
Previous findings in psychological studies show the adverse effects of racial discrimination. At the same time, liberation and postcolonial theologies in theological and religious studies suggest the empowering role of religion for an oppressed group. Based on these studies, this dissertation empirically tests and explores the theory of the role of religious coping in the relationship between perceived racial discrimination and depressive symptoms of mainline Protestant Korean American Christians. People search for ways to deal with stressful life experiences, and in this coping process, people for whom religion is a part of their orienting system often turn to religion for help. Specifically, this study examines whether religious coping patterns moderate the effects of perceived racial discrimination on depressive symptoms. Mainline Protestant Korean American Christian adults were recruited primarily from Korean churches in the New England, New York, and Washington D.C. areas. The final set included 174 participants who completed surveys through online or paper questionnaires about their perception of racial discrimination, religious coping, depressive symptoms, and demographics. Multiple regression analysis was used to test the moderation effect of religious coping on the relationship between perceived racial discrimination and depressive symptoms. The results show that perceived racial discrimination is positively correlated with depressive symptoms. Findings also suggest that positive religious coping does not buffer the deleterious effects of perceived racial discrimination on depressive symptoms, while negative religious coping mildly exacerbates depressive symptoms. The results are informative. For psychologists and clinicians, attending to a client's religious coping pattern is critical in delivering culturally appropriate services. For religious leaders and scholars of theology and religion, examining the meanings in religious beliefs and practices would be important as they can influence religious coping patterns, which in turn have effects on health. The limitations of the study and future research directions are discussed.

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14

Alvim, Henrique de Godoy. "Living Christianly Among Strangers: The Educational, Civic, and Theological Practice of "Being the Church" in the Post-Secular American Academy." Kent State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=kent1416441403.

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15

Ramey, Michael L. "God in the hands of angry sinners a theoretical exploration of diagnosis and treatment of anger toward God in North American protestant evangelical Christians /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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16

Fenning, Quinnie O. "To help Black and Korean Christians to experience Christian fellowship." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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17

Howard, Darryl E. "Educational strategies for Christian teachers and administrators instructing African American boys and youth in Christian schools." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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18

McDuffie, Kay Frances Ward Crumpler Thomas P. "Private schooling research examination of a christian academy /." Normal, Ill. : Illinois State University, 2007. http://proquest.umi.com/pqdweb?index=0&did=1390285861&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1203093443&clientId=43838.

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Thesis (Ph. D.)--Illinois State University, 2007.
Title from title page screen, viewed on February 15, 2008. Dissertation Committee: Thomas P. Crumpler (chair), Adel T. Al-Bataineh, Carol Camp Yeakey, Mary Murray Autry. Includes bibliographical references (leaves 159-176) and abstract. Also available in print.

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19

Page, Homer Lee Wigger John H. "Francis Wayland Christian America-liberal America /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2008. http://hdl.handle.net/10355/7198.

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Title from PDF of title page (University of Missouri--Columbia, viewed on February 24, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Dissertation advisor: Dr. John Wigger. Vita. Includes bibliographical references.

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20

Neufeld, John. "Preaching in a post-Christian world." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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21

Robinson, Heather Lindsey. "Ours is the Kingdom of Heaven: Racial Construction of Early American Christian Identities." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849673/.

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This project interrogates how religious performance, either authentic or contrived, aids in the quest for freedom for oppressed peoples; how the rhetoric of the Enlightenment era pervades literatures delivered or written by Native Americans and African Americans; and how religious modes, such as evoking scripture, performing sacrifices, or relying upon providence, assist oppressed populations in their roles as early American authors and speakers. Even though the African American and Native American populations of early America before the eighteenth century were denied access to rights and freedom, they learned to manipulate these imposed constraints--renouncing the expectation that they should be subordinate and silent--to assert their independent bodies, voices, and spiritual identities through the use of literary expression. These performative strategies, such as self-fashioning, commanding language, destabilizing republican rhetoric, or revising narrative forms, become the tools used to present three significant strands of identity: the individual person, the racialized person, and the spiritual person. As each author resists the imposed restrictions of early American ideology and the resulting expectation of inferior behavior, he/she displays abilities within literature (oral and written forms) denied him/her by the political systems of the early republican and early national eras. Specifically, they each represent themselves in three ways: first, as a unique individual with differentiated abilities, exceptionalities, and personality; second, as a person with distinct value, regardless of skin color, cultural difference, or gender; and third, as a sanctified and redeemed Christian, guaranteed agency and inheritance through the family of God. Furthermore, the use of religion and spirituality allows these authors the opportunity to function as active agents who were adapting specific verbal and physical methods of self-fashioning through particular literary strategies. Doing so demonstrates that they were not the unrefined and unfeeling individuals that early American political and social restrictions had made them--that instead they were intellectually and morally capable of making both physical and spiritual contributions to society while reciprocally deserving to possess the liberties and freedoms denied them.

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Watkins, Mary Thompson. "Restructuring Christian education in an African-American church." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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23

Segerberg, Anita Kristina. "Christina Stead: the American years." Thesis, University of Auckland, 1990. http://hdl.handle.net/2292/2046.

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CHRISTINA STEAD (1902-1983) is a major Australian woman writer, and this thesis explores one of the least known periods in her life and work, the years she spent in the United States (1937- 7946). During this time she wrote her two best known novels, The Man Who Loved Children and For Love Alone, both based on autobiographical material. This study explores contextual aspects of Stead's life and work in New York, drawing on a considerable amount of new material. (Chapters I and II) During this period Stead wrote partly out of a personal need to understand her own life situation, and psychological readings of three novels, The Man who Loved Children, For Love Alone and Letty Fox, seen as a 'father trilogy', are designed to open up new lines of enquiry into aspects of all of these novels. (Chapters III and IV) The thesis also discusses formal aspects of Stead's work, beginning with her own formulation of an esthetics of the novel, which occurred during a course she gave in New York in 1943 called Workshop in the Novel. (Chapter V) The relevance of this course for her own practice as a novelist is also explored, with particular reference to the two later American novels A Little TeA, A Little Chat and, The People with The Dogs. (Chapter VI) In Chapter VII an exploration of Stead's interest in the genre of the novella, focussing on the collection The Puzzleheaded Girl, continues the formal lines of enquiry opened up in the previous two chapters, and in the following chapter the same collection provides a starting point for a consideration of Stead's deep interest in the situation of women in modern society, especially the recurrent figure of the wanderer or female rebel. The last chapter concentrates on the literary self-portraits which appeared in Stead's American fiction after The Man who Loved Children and For Love Alone, and their curiously limited characterization is compared with the more vigorous portrait of her provided in one of the novels of her husband, William Blake. This thesis, then, argues that Stead's life fed her fiction, especially in her American period, and that her work was part of a broader personal quest. Understanding this quest is relevant to a discussion of her literary style, and to her personal use of autobiographical material in her fiction, and it illuminates aspects of the creative process itself. Stead's need to understand her own life not only shaped her fiction, it also provided it with the 'intelligent ferocity' she aimed for, and resulted in a major 'realist' writer.

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Loman, Jennifer D. "Shame, Christian hospitality, and the American writer." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/6986.

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Hospitality is relational, a system of ethics contending with difference, navigating the mutable boundaries between self and Other. Desire or duty to reflect the gracious inclusivity of God without regard for reciprocation marks Christian hospitality in particular. Given the shortcomings of humankind in comparison to the divine, however, the utopian ideal of hospitality extended to all cannot be had on Earth. Thus, the impulse to reach out to the Other continually comingles with the shameful awareness of human limitation, a paradox the philosopher Emmanuel Levinas calls “infinite responsibility.” Building upon Levinas’s concept and fellow philosopher Jacques Derrida’s assertion that “ethics is hospitality,” I examine how various U.S. writers engender or interrogate the concept of Christian hospitality. Specifically, I investigate how each author develops shame as an affect with regard to Christian hospitality to the racial Other, the impoverished Other, the sexual Other, and the inanimate and animate Other in the natural world. The chapters feature case studies focusing primarily on one historical figure, Christopher Columbus, and three writers—Erskine Caldwell, Richard Rodriguez, and Leslie Marmon Silko—and four key moments in U.S. history: the 1892 celebrations of Christopher Columbus as a figure of belonging vs. later shameful perceptions of him as a figure of oppression; the plight of the rural poor in Depression-era Georgia; the ostracism of AIDS sufferers in San Francisco in the early 1990s; and the conflict between capitalist developers and environmentalists in the Southwest in the early 2000s. I demonstrate 1) how an author interrogates the tenets of Christian hospitality; and 2) how shame can both inspire commitment to social change and cloud a text’s reception due to negative, and even painful, emotions. Ultimately, I examine the authors’ attempts at “mobilizing shame,” a tactic among activist authors to trigger public shame in order to garner support at the grassroots level, ultimately shaming government bodies and average citizens into reform.

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25

Gant, Vernard T. Gordon Anthony. "The development and expansion of Christian school education in the African-American community of Birmingham, Alabama." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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26

Gartrell-Mills, Claire Frances. "Christian Science : an American religion in Britain, 1895-1940." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:50acebe4-f973-4fa3-af25-d2db5ff2e8d6.

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This thesis seeks to show the acceptance of Christian Science, an American healing religion, in British society, c.1895-1940. It has two primary aims. The first is to chart the progress and growth of the movement in London and some provincial towns and cities up to the First World War; the second concentrates on reaction, both from the British public at large and the specific areas of society most affected by its claims: the Anglican Church and the medical profession. The second of these aims has been given more importance. Responses in religious and secular newspapers and published works, and accounts in the main journal of the movement which illustrate problems faced by early Christian Scientists in Britain have therefore been given throughout the chapters on establishment and expansion. Although background information is given, the thesis does not attempt detailed analyses regarding the doctrine and organization of the movement, nor does it seek to provide precise details with regard to the numbers of churches and adherents. It has drawn on an existing body of sociological scholarship into these questions to provide a basis for its different concerns. Starting from a discussion on background influences and a brief history and explanation of Christian Science within its American context, subsequent sections explore the progress of the American "missionaries" of the movement and the earliest British membership, discuss public reaction to its growth and to the opening of various churches, and analyze the social composition of the British following, including a social and political elite. The more farreaching responses from the affected establishment groups mentioned above, constitute the core of the thesis. Finally, two chapters analyzing public reaction in the realm of jokes, cartoons and novels have been included, while an appendix exploring the widening outreach of Christian Science-type ideas in the form of New Thought, concludes the thesis.

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27

Ortiz, Manuel. "Leadership training text for second generation Hispanic church planting." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Ng, Alan. "The cultural impact of teaching Sunday school to Chinese-American high school students." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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29

Stam, Jeff. "An introduction to missions for the Christian Reformed Church in Central America." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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30

Subramanian, Alexandra Michos. "Caroline Gordon's Christian Vision: A Conservative Empowerment." W&M ScholarWorks, 1992. https://scholarworks.wm.edu/etd/1539625719.

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31

McLaughlin, Neely. "Pride, Shame, and Guilt: Christian Discourse in American Literature." University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1367947225.

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32

Pierce, Bethany M. "Courting the Virgin Mary." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154462978.

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33

Mason, Larry D. "Denominational transformation through Christian partnership." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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34

Holman, Stephen M. "Leadership practices of selected Filipino-American pastors in the USA." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1606.

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35

Titarchuk, Victor N. Lumsden D. Barry. "Christian liberal arts higher education in Russia a case study of the Russian-American Christian University /." [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3607.

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36

Utech, William George. "The history and use of the Galesburg Rule in American Lutheranism." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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37

Groitl, Gerlinde. "Evangelical internationalism the American christian right and global human rights." Hamburg Kovač, 2006. http://www.verlagdrkovac.de/978-3-8300-2823-9/.

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38

Leland, June E. "American cultural patterns in Christian education in the local church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Groitl, Gerlinde. "Evangelical internationalism : the American christian right and global human rights /." Hamburg : Kovač, 2007. http://www.verlagdrkovac.de/978-3-8300-2823-9/.

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Acker, John Thomas. "Surrogate Scriptures: American Christian Bestsellers and the Bible, 1850-1900." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500571519102149.

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Copeland, Trinaa L. "African American Christian Senior Pastor's Beliefs About Mental Health Treatment." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6191.

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In the African American community, the Black Church and its clergy have served as gatekeepers to formal mental health treatment. Little is known about the beliefs of African American Christian senior pastors about mental health treatment and their personal views influencing their counsel to congregants seeking support through the church. This transcendental phenomenological study explored the lived experiences of African American Christian senior pastors in relation to how they understand mental health treatment and provide it to their congregants. The research questions explored three areas: (a) the senior pastors' experiences in rendering mental health treatment, (b) the senior pastors' personal experiences with mental health treatment, and (c) the senior pastors' views on their effectiveness in rendering mental health treatment to congregants. An emergent hand coding analysis of participant narratives collected from 6 participant semi-structured interviews generated 3 main themes and 14 sub-themes related to participant experiences. The results showed the senior pastors not wanting to do harm when congregants sought mental health support through the church; hence, the pastors referred congregants to formal treatment when issues were beyond their scope. Also most of the senior pastors felt comfortable participating in formal mental treatment as needed because it was beneficial for addressing personal and professional challenges. This study can assist the mental health community in making positive social change via the development of relationships and/or partnerships with African American Christian senior pastors looking to refer congregants to formal mental health treatment.

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Titarchuk, Victor N. "Christian Liberal Arts Higher Education in Russia: A Case Study of the Russian-American Christian University." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3607/.

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This is a case study of the historical development of a private Christian faith-based school of higher education in post-Soviet Russia from its conception in 1990 until 2006. This bi-national school was founded as the Russian-American Christian University (RACU) in 1996. In 2003, RACU was accredited by the Russian Ministry of Education under the name Russko-Americansky Christiansky Institute. RACU offers two state-accredited undergraduate academic programs: 1) business and economics, and 2) social work. RACU also offers a major in English language and literature. The academic model of RACU was designed according to the traditional American Christian liberal arts model and adapted to Russian higher education system. The study documents the founding, vision, and growth of RACU. It provides insight into the academic, organizational, and campus life of RACU. The study led to the creation of an operational framework of the historical development of RACU. The study also provides recommendations for the development of new Christian liberal arts colleges and universities based on the experience and the underlying structure of RACU.

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Siengsukon, Thira. "Equipping Lao Southern Baptist pastors and leaders to determine the God-given vision for their churches and implement a strategy plan based upon that vision." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p054-0244.

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Banasiak-Sheridan, Diane E. "Doing theology in a North American context." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Ford, Herbert G. "A program to promote black manhood from a Christian perspective." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Sharber, Richard C. "Focusing the qualities of effective pastoral leadership for an established American Baptist church of New Jersey." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Owens, Jossie Etta. "Parkside Christian Academy: a different choice." Thesis, Boston University, 2003. https://hdl.handle.net/2144/33532.

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Thesis (Ed.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
The purpose of this study was to discover why African-American parents, traditionally supportive of public school education, are seeking private schooling for their children in growing numbers. In particular, this study addressed the question of "What are the factors, variables, or conditions that contribute to African-American parents selecting Parkside Christian Academy as their school of choice?" Both qualitative and quantitative methods were used to find out how and why African-American parents select schools for their children. The findings of this study suggest that parents make choices regarding their children's early elementary school years many times based on the parents' own personal school experiences. As a result ofthe interviews and the survey, a new model called the Parent Concern Model was created. This model has ten dimensions that correspond to factors that might influence the way parents select schools for their children. The ten dimensions that emerged from the twenty qualitative interviews shape and affect the way African-American parents think and select schools. The ten dimensions, identified as the Parent Concern Model were financial concerns, performance concerns, equity concerns, self-esteem concerns, transportation concerns, safety concerns, displacement concerns, teacher concerns, parental involvement concerns, and emotional distress concerns.
2031-01-01

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Abud, Joseph. "Orthodox unity in America attempts, perceptions, and comments /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Kim, Seoung Kook. "The relationship between transformational leadership and church growth in the Korean immigrant church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Wolf, Teresa Ann. "Towards an inculturated local theology in tne Diocese of Crookston, Minnesota." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Thesis (D. Min.)--Catholic Theological Union at Chicago, 1998.
Abstract and vita. "Hispanic leadership formation in the Diocese of Crookston, Minnesota": leaves 1-68 [2nd ser.]. Includes bibliographical references (leaves 220-233).

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