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Tesi sul tema "United Church of Christ. Conferences"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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1

Thompson, Robert M. "Healthy church growth among mainline churches in the Bible belt a study of growing congregations in the Southern Conference of the United Church of Christ 1996-2001 /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Purdy, Bradford F. "Pilgrim Congregational United Church of Christ, a history and growth study of a church treading water". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.108-0006.

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3

Sutherland, Philip. "Christ and Culture in America: Civil Religion and the American Catholic Church". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107479.

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Thesis advisor: Mark Massa
Thesis advisor: Dominic Doyle
Civil religion is a necessary unifying force in a religiously plural society such as the United States, but it can also usurp the place of Christianity in the believer’s life. This is always a danger for Christianity which can only be the “good news” if it is inculturated by drawing upon a society’s own symbols. But it must also transcend the culture if it is to speak a prophetic word to it
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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4

Ramsey, Paul Leon. "Preaching in a hopeful church". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p098-0021.

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5

Lightner, Leslie Lynn. "A descriptive study of religious education teacher training practices in the Church of the United Brethren in Christ". Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1117655.

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The study collected information about training practices in local churches of the United Brethren in Christ. A mailed questionnaire was used to collect data from 230 churches nationwide. The instrument contained 22 questions, divided into three sections: (a) teacher involvement in religious education, (b) teacher training, and (c) demographic information. The return rate was 65.7% (151 surveys). Frequency counts and percentages were obtained. Data were summarized in table and narrative form. Cross-tabulations were completed between selected demographic variables and the provision for teacher training.Selected findings included: (a) among 15 possible religious education activities, at least two-thirds of the churches reported using teachers in five of them; (b) over half of the churches (51%) provided some form of training; (c) among those providing some form of training the scope was limited; (d) difficulty in scheduling and lack of fiscal resources were identified as the greatest obstacles to training; (e) training was more common in churches with larger attendance figures for worship and Sunday school.The following conclusions were formulated: (a) the extent to which teachers were used in religious education activities was affected by the scope of programs offered; (b) in the absence of a mandate for training, scheduling and scarce resources were negative factors; (c) even in churches conducting training, the activity was not a high priority; (d) reliance on consultants and conferences reflected the fact that churches did not conduct theirfor pastors to require training; and, (f) training occurred more often in larger churches where adequate resources and formal approaches to programming were common.Six recommendations were presented: (a) the denomination should develop and disseminate a position on teacher training; (b) pastors should be exposed to educational programs stressing the importance of training teachers; (c) the denomination should formulate and make available more programs and materials to support training; (d) the issue of effectiveness of training programs should be examined; (e) research on the selection, supervision, retention, and evaluation of teachers should be conducted.own training; (e) using volunteers made it more difficult
Department of Educational Leadership

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6

Watterson, Susan J. "Changing focus". Chicago, Ill : McCormick Theological Seminary, 1999. http://www.tren.com.

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7

Yokosaka, Yasuhiko. "Developing the guidelines for the revision of the hymnal (1954) of the United Church of Christ in Japan /". Access Digital Full Text version, 1985. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10556370.

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8

Strasbaugh, Charles E. "Can these bones live?" Chicago, Ill : McCormick Theological Seminary, 1996. http://www.tren.com.

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9

Bray, Eddie A. "God's gifts in God's people for God's service discovering one's gifts in order to do God's work in a mutual ministry setting /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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10

Zandstra, Benjamin. "Standing in grace a relational overview of Christian life /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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11

Zachau, Elga. "Gemeinsames Anliegen Gerechtigkeit die Kirchengemeinschaft zwischen Evangelischer Kirche der Union und United Church of Christ (USA) 1980 - 2005". Neukirchen-Vluyn Neukirchener, 2007. http://d-nb.info/988790777/04.

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12

Malloy, Ward B. "Christian hospitality is the foundation for a welcoming church". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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13

Nold, Charlotte R. "The development of a ministry with the deaf alcoholic at St. John United Church of Christ an interpretation of the Kingdom of God /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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14

Morrison, Matthew E. "The Church of Jesus Christ of Latter-Day Saints in National Periodicals, 1982-1990". BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/4964.

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The Church of Jesus Christ of Latter-day Saints has continued to receive exposure in national periodicals. This thesis will explore that image from 1982 to 1990. During those years, the church continued to grow in membership and expand its existing programs. National periodicals can assist in assessing the public image of the Church because they help "mould public attitudes by presenting facts and views on issues in exactly the same way at the same time throughout the entire country." In this manner, they help to form the public opinion about the Church. They also reflect existing opinions because magazine publishers cater to what the public is interested in. This study will enhance the reader's understanding of this image by discussing the topics that received the greatest emphasis during that time period. This study is preceded by two theses, one by Adam H. Nielson covering the Church's image from 1970-1981, and the other by Dale P. Pelo, which studied the image of the Church from 1961-1970. Richard O. Cowan presented a doctoral dissertation which covered 1850-1961. This thesis is a continuation of those studies, and implements the same research procedures and methods.

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15

Sipprell, Gene R. "A mentoring program for the Christian spiritual formation of youth at Friedens "County-Line" United Church of Christ and The Church of Peace, Glencoe, Minnesota". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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16

Kopp, Clarence A. ""Not wanted" a study of some forced terminations in situations other than moral failures in churches where the pastor is assigned /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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17

Donnelly, Jason. "Ecclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA)". Thesis, Boston College, 2009. http://hdl.handle.net/2345/3754.

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Thesis advisor: Mark S. Burrows
Ecclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA) By: Jason M. Donnelly Advisor: Mark S. BurrowsThis study explores the question of ecclesiology in the United Church of Christ by presenting a historically descriptive account of this church's developing ecclesial identity and self-understanding during the last two decades of the twentieth century. Chapter one, "Ecumenical Vocation and the Question of Ecclesiology in the United Church of Christ" considers the context and composition of the organic union that established the United Church of Christ in 1957, engages the founding documents and early developments of the UCC's ecclesial identity and self-understanding up to 1982, and situates this study within its larger historical, ecumenical, and theological contexts. Chapter two, "Corporate Expressions of Ecclesial Identity in the United Church of Christ" examines the emergence of a theologically descriptive tradition of ecclesial identity and self-understanding in the UCC. Proposing that this united and uniting church developed its own ecclesiological tradition in the process of responding to a series of ecumenical texts from the 1980s, this central chapter charts the gathering momentum of a maturing ecclesiological tradition evident in the processes and corporate responses of the UCC to these ecumenical texts as the young church remained faithful to its ecumenical vocation by adapting to an ecumenical context vastly different from the one that inspired the creation of the UCC in 1957. The four ecumenical texts that provoked these corporate expressions of the UCC's ecclesial identity between 1982 and 1995 include: Baptism, Eucharist and Ministry, the 1982 text produced by the Faith and Order Commission of the World Council of Churches; An Invitation to Action, the 1984 text produced from Series III of the Lutheran-Reformed Dialogue; The COCU Consensus, the 1984 text presented to the member churches of the Consultation on Church Union for formal action; and Churches in Covenant Communion, the 1988 text, also presented to the member churches of the Consultation on Church Union for formal action.Chapter three, "Deepening Ecclesial Self-Understanding" briefly explores the origins and ecclesiological significance of the UCC's three full-communion agreements, focusing primarily on the theological content behind the UCC's most recent full-communion agreement with the Evangelical Lutheran Church in America, the Presbyterian Church (USA), and the Reformed Church of America.Chapter four, "Assembling the Expressions of Ecclesial Self-Understanding" presents the theological content expressed in the four corporate texts considered in chapter two in conversation with The Nature and Mission of the Church.Chapter five, "Conclusion" provides a brief overview of the study and suggestively explores the significance of what has been advanced in relation to the ecumenical movement in general and the UCC's ecclesiology in motion in particular
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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18

Dunbar, Paul James. "The impact of trust on congregational readiness for missional change". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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19

Paige, Charles Randall. "The promise of hope in pastoral counseling". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0624.

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20

Ackermann, Henry F. "In the world and yet not of the world, the tension of community ministry with pastoral ministry in South Florida". Theological Research Exchange Network (TREN), access this title online, 1995. http://dx.doi.org/10.2986/tren.108-0008.

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21

DeWet, Anton. "Recovering the sacred way, cultivating wholeness through storytelling among survivors of organized violence". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.108-0027.

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22

Olm-Stoelting, Keran. "Moving into the light". Theological Research Exchange Network (TREN), access this title online, 2005. http://dx.doi.org/10.2986/tren.108-0029.

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23

Lenhard, Katie Marie. "The Historical Debate Among Leaders of The Church of Jesus Christ of Latter-Day Saints on the Topic of the United Nations". BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4875.

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Since the inception of the United Nations in 1945, leaders of The Church of Jesus Christ of Latter-day Saints have made public statements regarding the international peace and security organization. To the confusion of many Church members, who often look to their leaders for prophetic guidance on numerous spiritual and temporal topics, these statements have been conflicting. Some Church leaders have clearly opposed the United Nations and others have openly supported it, offering various ideological explanations for their beliefs. Yet, it is evident that The Church of Jesus Christ of Latter-day Saints has never made an official position on the topic of the United Nations. Church members are free to exercise their agency and either oppose or support the organization as they deem necessary. Regardless of personal opinions, a relationship has emerged between the Church and the United Nations in the past few decades through joint humanitarian efforts, as well as official and unofficial interactions. Since the United Nations is most likely a permanent fixture of the political world, and The Church of Jesus Christ of Latter-day Saints is concerned with topics of international importance, it appears this relationship will continue to blossom throughout the future.

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24

Scott, Richard W. "From survival to faithfulness, a systems and marketing approach to small church revitalization". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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25

Anderson, Jeffery L. "Mormons and Germany, 1914-1933 : a history of the Church of Jesus Christ of Latter-day Saints in Germany and its relationship with the German governments from World War I to the rise of Hitler /". Diss., CLICK HERE for online access, 1991. http://patriot.lib.byu.edu/u?/MTAF,4593.

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26

Tuck, Darin A. "The battle cry of peace : the leadership of the disciples of Christ movement during the American Civil War, 1861-1865". Thesis, Manhattan, Kan. : Kansas State University, 2010. http://hdl.handle.net/2097/4218.

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27

Chung, Sang-Kyun. "Developing a marriage enrichment seminar for those who have marital conflicts related to neo-Confucian values of husband and wife in the Samil United Church of Christ, Chicago, Illinois". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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28

Grahe, W. Arthur. "Praying with hands and hearts and voices enriching and expanding the individual prayer lives of members of St Peter's (Lischey's) United Church of Christ, Spring Grove, Pennsylvania using Howard Gardner's multiple intelligences and the participants' individual artistic abilities /". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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29

Erickson, Dena Marie Wright. "The Relationship Between Non-Native English Speakers' English Proficiency and their Callings in the LDS Church in the United States". Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,7948.

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30

Fetters, Luke S. "The Church of the United Brethren in Christ support of the community education work of Moy Ling among the Chinese in Portland, Oregon, 1882-1931 : implications for a missiological understanding of partnership". Virtual Press, 2005. http://liblink.bsu.edu/uhtbin/catkey/1325991.

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Set in the context of the Chinese Exclusion Acts, the Woman's Missionary Association (WMA) of the Church of the United Brethren in Christ supported the community education and evangelistic work of Moy Ling in Portland, Oregon, from 1882 until his death in 1926.Moy immigrated to the United States in 1872 at the age of 19. Settling in Portland, Moy worked as a household servant for General Oliver Otis Howard who was stationed in Portland as commander of the Department of the Columbia from 1874 to 1880. Howard was instrumental in Moy's conversion to Christianity. Moy opened a night school for the Chinese community of Portland in 1877. In 1882, Moy came in contact with Bishop Nicholas Castle who brokered a partnership between Moy and the WMA. Over the next half century, the Portland Chinese Mission made important contributions to the education of the Chinese immigrant communities in Portland, established the Kwan Hing Church, and shaped the attitudes of a generation of United Brethren members toward the Chinese.The United Brethren Church experienced a schism in 1889, dividing into the New Constitution and Old Constitution branches. Moy was instrumental in the establishment of United Brethren missions in Guangzhou, China, for both branches of the church. In 1889, Moy traveled to China with a New Constitution delegation to open a mission in Guangzhou. In 1924, Moy introduced the Old Constitution WMA to Chiu Yan Tsz, a professor at Canton Christian College in Guangzhou, who then founded the Old Constitution mission in China.Moy sought to influence United States immigration policy. His relationship with Howard developed into a lasting friendship, and they kept in contact for over 30 years. Letters between the two men show that Moy, together with a group of Portland merchants, engaged Howard to use his national reputation to advocate against the permanent congressional renewal of the Geary Act in 1902.The relationship between Moy and the WMA displayed characteristics which are consistent with current missiological definitions of healthy partnership. Such characteristics, as described by Luis Bush, include autonomy, trust, agreed-upon expectations, complementary resources, and mutual goals.
Department of Educational Studies

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31

McNeely, James Keith. "Via media towards an Anglican model of managing and leading ministry /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0136.

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32

Kilps, Jennifer. "Hospitality to the stranger : the experience of Christian Churches in the resettlement of African refugees to the United States". Thesis, St Andrews, 2008. http://hdl.handle.net/10023/707.

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33

Faulkner, Thomas G. "The neighborhood retreat a window into the kingdom of God /". Due West, SC : Erskine Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.064-0133.

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34

Nielson, Adam H. "Latter-Day Saints in Popular National Periodicals 1970-1981". CLICK HERE for online access, 2003. http://patriot.lib.byu.edu/u?/MTNZ,2362.

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35

Magarrell, Roberta. "Effects of a Parent/Teen Workshop". Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTGM,33225.

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Thesis (M.S.)--Brigham Young University. Dept. of Family Sciences.
Appendix A. includes materials on the Parent-Teen workshop in the Provo Utah Edgemont South Stake and advertising letters to be used for stake presidents, bishops, priesthood meetings, Relief Society meetings and Sunday announcement sheets. Bibliography: leaves 55-59.

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36

Simmonds, Jake D. "Defending "The Principle": Orson Pratt and the Rhetoric of Plural Marriage". BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8400.

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In 1852, the leadership of the Church of Jesus Christ of Latter-day Saints made the pivotal decision to publicize the doctrine and practice of plural marriage—something they had worked to keep out of the public eye for years. This decision came in response to federal and social pressures. They quickly moved to announce and defend plural marriage among Church members as well as broader society, including those in the federal government. Orson Pratt was chosen by Brigham Young to be the face and the voice of the Church concerning plural marriage, both in Salt Lake City among members and in Washington D.C., where he preached sermons and published a periodical on the subject. This thesis a) demonstrates why Orson Pratt was the ideal candidate for such an undertaking; b) assesses the motivation for and context of the public unveiling and defense of plural marriage; c) analyzes Pratt’s rhetoric of the first public treatise on the subject given to a Latter-day Saint congregation at a special conference on 29 August 1852; and d) compares the rhetoric and reasoning between Pratt’s sermon to the Saints and his persuasive periodical written to the nation from Washington D.C. titled The Seer. Pratt’s rhetoric is incisive and carefully tailored to his audience. Important nuances in argumentation arise as he publishes the Seer and strives to convince his fellow citizens that plural marriage is right before God, improves society, and that the Saints should be allowed to practice polygamy as an expression of religious freedom. Orson Pratt ultimately fails to make a difference in the national opinion of plural marriage, but is successful in establishing a foundation of principles and reason that would be employed by the Saints to defend the practice of plural marriage for decades.

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37

Billings, Amy Reynolds. "Faith, Femininity, and the Frontier: the Life of Martha Jane Knowlton Coray". BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4532.

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Through examining the life of Martha Jane Knowlton Coray, a nineteenth-century Mormon woman, this thesis establishes an analytical framework for studying the lives of Mormon women in territorial Utah. Their faith, femininity, and the frontier form the boundaries in which their lives are studied. Their faith was primarily defined by the doctrines of The Church of Jesus Christ of Latter-day Saints, such as a belief in a restored gospel and priesthood, temples, and polygamy. These unique beliefs also fostered an identity as a chosen people and contributed to hostile feelings from their neighbors. Persecution followed and the Latter-day Saint community responded by isolating themselves geographically and ideologically from their perceived enemies. This isolation, in turn, elevated the importance of LDS doctrine and culture in Mormon women's lives.Mormon women also brought to Utah territory Northeastern notions of domesticity promulgated through women's magazines of the time. In Utah, local newspapers also forwarded the ideals of purity, piety, submissiveness, and virtue. Mormon women claimed to implement these values in their lives, but Protestant women found their acceptance of polygamy an insult to womanhood.Finally, Mormon women lived on the western frontier, isolated from markets in a desert. Such circumstances inevitably affected their lives. They had to sacrifice convenience, economic stability, and physical comforts while establishing a reliable food supply, irrigation systems, schools, and homes. Domestic production of food stuffs and goods became essential to a family's survival.This picture of Mormon women, though generally accurate, is not enough to examine the many unique facets of their lives. The triad of faith, femininity, the frontier sets the boundaries for the study, but does not account for the differences between each woman's unique personality and circumstances. I have chosen Martha Jane Knowlton Coray to test the boundaries established in this framework. As a believer, Martha was concerned with building the Kingdom of God. She followed Brigham Young's 1870s directives and her own ambitions to sell medicinal products throughout Utah Territory. Doctrine regarding eternal families and her domestic ideals no doubt contributed to her choice to have twelve children. But Martha and Howard failed at their attempt to practice polygamy, and poverty prevented Martha from doing as much for her children as she would have liked. Martha's life illustrates that although the greatest influences in Mormon women's lives can be identified, the individual paths followed were forged by choice, personality, and determination.

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38

Schmidt, Darren W. "Reviving the past : eighteenth-century evangelical interpretations of church history". Thesis, St Andrews, 2009. http://hdl.handle.net/10023/829.

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Thayne, Linda J. "Julia Hills Johnson, 1783-1853 : my soul rejoiced /". Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2379.pdf.

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40

Charles, Carter. "L'intégration politique des mormons aux États-Unis : de Reed Smoot à Mitt Romney". Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30054.

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L’Église de Jésus-Christ des Saints des Derniers Jours, ou « Église mormone », émargea au cours de la première moitié du XIXe siècle dans une Amérique en proie à des mutations sociales et religieuses. Joseph Smith, son prophète-fondateur, l’inscrivit dès le départ dans une radicalité doctrinale en « protestant » les fondamentaux du christianisme tels qu’ils avaient été définis et acceptés auparavant. Il s’attira de ce fait le courroux des « Églises établies », en particulier de celles du protestantisme évangélique. Malgré une américanité foncière, sa religion fut affublée de l’étiquette « un-american » et ses disciples furent persécutés, poussés à édifier leur « Sion » sur la « Frontière », puis dans l’Ouest, à la périphérie de la société américaine. Contrairement à bien d’autres groupes religieux ou de mouvements utopiques, les « mormons » réussirent à transformer leur marginalisation en force, développant par la même occasion des particularismes qui firent d’eux un « peuple à part ». Or, ils s’éveillèrent aussi à l’évidence que pour échapper aux persécutions, ils devaient se positionner au cœur de l’action politique du pays. L’investiture de Mitt Romney par le Parti républicain pour l’élection présidentielle de 2012 témoigne de leur réussite. Mais comment cela fut-il possible ? Romney fut aussi l’objet d’une formidable opposition religieuse au cours de la phase des primaires du Parti qui n’est pas sans rappeler celles fomentées par les protestants contre les catholiques Al Smith (1928) et John F. Kennedy (1960). Comment expliquer ce refus de voir un mormon à la Maison blanche ? Nous répondons dans cette thèse à ces questions, et à bien d’autres, notamment en illustrant le fait que Romney, J. F. Kennedy et Al Smith eurent un prédécesseur en Reed Smoot, apôtre mormon dont l’élection en 1902 au Sénat fédéral fut à l’origine du plus grand procès politico-religieux d’Amérique
The Church of Jesus Christ of Latter-day Saints, or “Mormon Church,” emerged during the first half of the 19th century while America was undergoing social and religious changes. Right from the outset, Joseph Smith, the prophet-founder, set the Church in a radical opposition, “protesting” the dogma of traditional Christianity as they had been defined and accepted for centuries. He attracted the ire of the “established Churches” of Evangelical Protestantism. In spite of the profound Americanness of his religion, it was labeled un-american and his followers were persecuted, driven out, and forced to build their “Zion” on the Frontier, and then in the West, on the margins of American society. Unlike several other religious groups and utopian movements, the “Mormons” managed to turn their marginalization into strength, developing thereby traits that made them “a peculiar people.” Yet, they also realized that to escape persecutions, they had to be at the center of the nation’s politics. The nomination of Mitt Romney by the Republican Party for the 2012 presidential election testifies to their success. How did that come about? Romney was also the object of a sturdy religious opposition during the Party’s primaries that reminded the ones set up by the Protestants in the cases of Al Smith (1928) and of John F. Kennedy (1960). How does one account for this refusal to see a Mormon in the White House? In this dissertation, we answer these questions, and to many more, particularly as we illustrate the fact that Romney, J. F. Kennedy and Al Smith had a predecessor in Reed Smoot, a Mormon apostle whose election in 1902 to the U.S. Senate set the tone for the greatest religiously and politically-motivated trial ever in American history

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41

Olson, James. "A Connecticut Yankee At The Gates Of Heaven: A Study Of The Rites Surrounding The Death Of A Christian In The Connecticut Conference, United Church Of Christ, At The Beginning Of The Twenty-First Century". Thesis, 2012. https://hdl.handle.net/2144/3728.

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This dissertation examines the rites that members and churches of the Connecticut Conference of the United Church of Christ perform when a member of the community dies. A distinction between a “funeral” and “memorial service” is established, with a funeral defined as a rite provided by the Church at the death of a Christian that is both a rite of passage for the dead and a service of the worship of God for the living, and a memorial service identified as a communal gathering that focuses more on eulogizing and remembering the deceased and less on the overt worship of God. By examining the difference between the two, and by looking at historic liturgical sources, it is clear that in the Connecticut Conference at this time, most rites are memorial services rather than funerals. Assessment was made by means of a qualitative analysis of worship bulletins for rites at the time of death that were submitted by seventy-two of the Connecticut Conference churches, in which worship patterns, hymns and scriptures were identified in order to construct a “moment-in-time” snapshot of commonalities among churches in a tradition that cherishes individual expression and resists standard liturgies imposed from the denomination. In conclusion, a new set of death rites based on the findings of the research is offered.

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Tamilio, John. "The Practice and Understanding of the Eucharist in the United Church of Christ: A Practical Theological Study". Thesis, 2011. https://hdl.handle.net/2144/1408.

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This dissertation explores the complexity of the understanding and practice of the Eucharist in the United Church of Christ as revealed in a textual analysis of the UCC Book of Worship (1986) and a qualitative study of five representative UCC congregations. Little has been written on this topic, save for several brief articles on the history of the theology of the sacrament in the two bodies that merged to form the UCC in 1957: the Congregational Christian Churches (CC) and the Evangelical and Reformed Church (E&R). This dissertation advances the topic through a practical-theological study that brings into critical conversation contemporary eucharistic practices in five congregations and a historical theological analysis of liturgical traditions in the UCC and antecedent denominations. Through this conversation, the study articulates common themes of a UCC eucharistic theology and explores implications for ongoing theology and practice in the denomination. The introduction explicates the methodology employed in this study, guided by Don Browning's work. The first two chapters present the findings of the focus group interviews and an interpretation of those results respectively. Chapter three analyzes the eucharistic liturgies in three historic books of worship used in the E&R heritage. In chapter four, two of the antecedent resources utilized in the CC tradition are analyzed. The short-lived Hymnal of the United Church of Christ, published in 1974, includes liturgies that would find fuller expression in the 1986 Book of Worship. That hymnal is examined in chapter five. Chapter six interprets the two services of "Word and Sacrament" found in the Book of Worship. Chapter seven offers a comparative analysis of the focus group findings and the theology inherent in the Book of Worship. The final chapter offers strategic recommendations for revised theory and practice. The conclusion points toward areas for further research: it propels a critical conversation around the notion of covenant, Christ's presence in the meal, and who can receive and officiate at the Eucharist. This dissertation concludes that the UCC lives within a balance of multiple, complementary theologies and challenges the denomination to make stronger connections between the meal and mission, reconciliation, and tradition.

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Hlatywayo, Jairos D. "On being the 'salt of the earth' : a case study of the United Church of Christ as a community asset in Chipinge, Zimbabwe". Thesis, 2007. http://hdl.handle.net/10413/939.

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The research investigates whether it is appropriate, practically and theologically, to think of the United Church of Christ in Chipinge, Zimbabwe as a community as set in the struggle against poverty. A number of key questions were asked and explored concerning the context of poverty in Chipinge, the theological grounds for understanding itself as a community asset in the struggle against poverty in Chipinge, and whether the 'asset portfolio' can actually contribute to the eradication of poverty. The thesis is rooted in a contemporary development approach known as Asset Based Community Development which argues that sustainable community life is built on what exists in a community rather than what is lacking. The theory and its relevance are explored in the thesis. Further, drawing on contemporary thinking about missiology and ecclesiology, the thesis argues whether the Church should understand itself as a 'community asset'. This leads to the use of the metaphor taken from Matthew 5: 13, where the people of God are called to be ' the salt of the earth' who would draw others together into a living relationship with God. It is argued that being the salt of the earth requires the Church to take faith into action through utilizing the God given gifts which are available in the Church and Chipinge community. Through a key informant survey of the pastors from seventeen UCC Churches in Chipinge. the thesis demonstrates that the United Church of Christ (UCC) in Chipinge, Zimbabwe, has a range of assets, or what we could call an "asset portfolio" which can and should contribute to the struggle against poverty in the region.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

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