Rozprawy doktorskie: „Christian faith”

1

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

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2

Porter, Frances Patricia. "Faith and feminism : women's christian faith in Northern Ireland". Thesis, University of Ulster, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302233.

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3

Loewen, Ronald James. "The Faith Vineyard Christian Fellowship". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq24599.pdf.

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4

Millis, Brian David, i n/a. "Faith, Learning and Christian Higher Education". Griffith University. School of Curriculum, Teaching and Learning, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061019.120201.

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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.

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5

Beavers, Ashley J. "Enhancing Christian faith through the arts". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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6

Millis, Brian David. "Faith, Learning and Christian Higher Education". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/366985.

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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.
Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Curriculum, Teaching and Learning
Full Text

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7

Perez, Nissan N. "Picturing faith : Christian representations in photography". Thesis, University of Brighton, 2012. https://research.brighton.ac.uk/en/studentTheses/6f064e7d-f2a8-4427-8492-b8a5ca7f9d49.

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This dissertation addresses the largely unexplained phenomenon of the multitude of representations of Christian themes and symbolism in photography. It also considers the absence of photography in the extensive debates, conducted throughout art history, concerning relationships between art and religion.

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8

Lord, Richard A. "Liturgical evangelism : forming Christian faith through worship /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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9

Martin, Frederic M. "Teaching adult laity what it means to live by faith". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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10

Jenkins, Anne Elizabeth. "Operating the potter's wheel shaping faith /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0569.

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11

Smith, Gary L. "John Owen on justification by faith". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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12

Harkness, Allan Grant. "Intergenerational Christian education: Reclaiming a significant educational strategy in Christian faith communities". Thesis, Harkness, Allan Grant (1996) Intergenerational Christian education: Reclaiming a significant educational strategy in Christian faith communities. PhD thesis, Murdoch University, 1996. https://researchrepository.murdoch.edu.au/id/eprint/50519/.

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Christian education in Protestant Christian faith communities is under scrutiny because of its perceived ineffectiveness in equipping Christians for relevant mission in postmodern Western society. The dominant model of education within most Christian faith communities is an age-segregated individualistic one, based on the traditional schooling approach to education. This study demonstrates that not only is this model failing pragmatically, but that key elements of the model are at variance with biblical and theological affirmations of the Church concerning the function and principles of education within those communities; and that elements of secular education theory also expose its weaknesses. The study argues that intergenerational Christian education (IGCE) processes in Christian faith communities are a significant and normative strategy to achieve the goals of education, for both individuals and corporate faith communities. The study demonstrates that IGCE processes are normative in the New Testament; have substantial support from the social sciences and current educational theory; are integrative of the major theoretical foci of knowledge, personhood and community in Christian education; and are complementary to, but take primacy over, homogeneousage group strategies. Criteria to distinguish IGCE are formulated and consequent curricular issues for Christian educators are outlined.

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13

Kacela, Xolani. "Seasoned faith relationality, practice, and community /". Fort Worth, TX : [Texas Christian University], 2008. http://etd.tcu.edu/etdfiles/available/etd-04212009-091411/unrestricted/Kacela.pdf.

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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2008.
Title from dissertation title page (viewed May 4, 2009). At head of title: Brite Divinity School. Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Pastoral Theology and Pastoral Counseling." Includes bibliographical references.

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14

Miller, Lynda Whitney. "A nursing conceptual model grounded in Christian faith". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ32758.pdf.

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15

Moore, Andrew. "Realism and Christian faith : God, grammar and meaning". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297536.

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16

McAleese, Kathrine. "Sexual relationships and faith : how those who have a Christian faith manage their relationships". Thesis, Queen's University Belfast, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.675855.

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Although less institutionally anchored than hitherto, for many people religion remains important in everyday life. This exploratdry study examines the management of sexuality and spirituality by practicing Christians as heterosexuals in relationships prior to marriage, focusing on individuals' lived experience of being sexual in the context of their religious faith. Christian teaching traditionally confines sex to within heterosexual marriage, yet previous research has shown that the majority of self-identifying and practicing Christians are sexually active prior to marriage. Thus the stereotype of the apparently un-sexual unmarried Christian living th~ 'no sex outside marriage' lifestyle is at best deficient, an un-examined 'truth' which merits questioning. Using' Biographical Narrative Interview Methods, this study explores how practicing Christians experience their sexual desires and Christian beliefs around sex and manage any perceived conflicts in the context of their pre-marital relationship. I

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17

Turner, Andrew James Lamont. "Pastoral care as faith-practice of a Christian leader in a multi-faith school". Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/75280.

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This study aimed to develop a basic framework for the Christian principal in a multi-faith school to provide pastoral care as faith-practice. To achieve this, the insights of power and authority from philosophical, sociological, and religious viewpoints; the impact of lived religion as faith practice on Christian leaders in multi-faith schools and pastoral care in a school setting were investigated. Qualitative data was collected using unstructured interviews of four high school principals. Data was analysed using inductive and thematic data analysis. Major and minor themes were identified and refined. This study determined that school principals face a variety of pressures that influence their decision making, including external governmental forces, and stakeholders that react to the principal based on their perception of power and the authority the principal holds. The principal will be influenced by their religious views, resulting in positive and negative outcomes. Their religious views can be manifested as faith practice in the form of a pastoral care programme they implement in the school they lead. All aspects of the influences exerted on the principal are taken into account with the development of a framework that would incorporate all these influences to form a guide in which they can plan, develop, establish and manage a pastoral care programme in the school over which they have been appointed.
Dissertation (MTheology)--University of Pretoria, 2019.
Practical Theology
MTheology
Unrestricted

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18

Wells, Cynthia Alice. "Epiphanies of faith within the academy a narrative study of the dynamics of faith with undergraduate students involved in InterVarsity Cchristian Fellowship /". Columbus, Ohio : Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1054929559.

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Thesis (Ph. D.)--Ohio State University, 2003.
Title from first page of PDF file. Document formatted into pages; contains xiii, 280 p.; also includes graphics. Includes abstract and vita. Advisor: Robert F. Rodgers, Dept. of Educational Policy and Leadership. Includes bibliographical references (p. 256-267).

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19

Schiefelbein, Raymond L. "Faith development and self-directed reading of Christian literature a key to a maturing faith /". Theological Research Exchange Network (TREN) Access this title online, 1991. http://www.tren.com/search.cfm?p020-0097.

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20

Lutz, Robert Thomas. "Faith in Transition: A Phenomenological Study of Christian College Student Leaders' Faith Experiences After Graduation". University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1575908543868319.

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21

Fenty, Esther. "Shades of faith formation : Black Christian faith formation within Holiness/Pentecostal Churches in the UK". Thesis, King's College London (University of London), 2017. https://kclpure.kcl.ac.uk/portal/en/theses/shades-of-faith-formation(79ac0b21-8575-4106-9212-daacdd5bd682).html.

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Although much has been written about Holiness/Pentecostal churches established by Caribbean settlers to Britain since the 1950s, the issue of faith formation has not been addressed. Therefore, this thesis, set within the domain of practical theology is an investigation into the faith formation of children and young people within one such church; the Church of God in Christ (COGIC) UK. It identifies two research questions; 1) how is faith formed within Holiness/Pentecostal churches in the United Kingdom and 2) is there an effective intentional strategy which is theologically valid to support this. Key concepts in faith formation, a subsidiary of Christian education were examined from the theoretical work of three interlocutors; James Fowler, Thomas Groome and Anthony Reddie. In addition, ten semi-structured interviews were conducted with adult members who had attended church from a very young age and could reflect on their experiences. Along with the literature, thematic analysis of these interviews identified contributory factors in faith formation and also areas for further development. It was observed that there are some specific departmental documents within COGIC outlining strategies for promoting the particular departmental vision, but there is no overall plan in terms of faith formation. Like most Pentecostal denominations, COGIC has not articulated a Pentecostal theology or pedagogy, thereby making an overall formalised theological strategy impossible. Nevertheless, due to the nature of Pentecostalism, there is faith formation through the liturgical practices and agencies of the church evidenced by second and third generation members of COGIC who are now involved in ministry. Furthermore, the interface of culture and Pentecostalism within the British context contribute to the faith formation of children and young people in COGIC, (an exemplar of a Holiness/Pentecostal church) making it a unique experience. Yet faith formation can be intentional within COGIC by the promotion of a British Black Pentecostal pedagogy as recommended by this research.

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22

Durham, Kenneth Morgan. "The Abrahamic covenant and justification by faith a reciprocal relationship? /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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23

Janssen, Laverne A. "An analysis of Justification by faith". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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24

Brandon, Gregg Lewis, i Gregg Lewis Brandon. "Mendelssohn's Public Statement of Faith: "Lobgesang" as Christian Witness". Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/626714.

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In a letter from July 21, 1840, Felix Mendelssohn Bartholdy (1809–1847) shared with his friend Karl Klingemann that in his Symphony No. 2 in B-flat Major, the Lobgesang, “all the movements, vocal and instrumental, are composed to the words ‘Everything that breathes, praise the Lord’; you understand that the instruments first praise in their own way, and then the chorus and the individual voices.” This tantalizing passage is not a direct profession of faith, but the language of praising God through music does raise questions about Mendelssohn’s personal religious philosophy. The topic of Mendelssohn’s faith has been the subject of much speculation; some have assumed as the grandson of eighteenth-century Jewish philosopher Moses Mendelssohn, he ought to be considered Jewish, while others, such as R. Larry Todd, have posited that “despite a willingness to compose sacred music for different faiths, in his personal convictions Mendelssohn adhered to the Protestant creed.” Mendelssohn’s Lobgesang contains evidence of his deeply-held Protestant identity. Its “motto” theme appears at the beginning, middle, and end of Lobgesang. The first time with instruments alone; the second time sung with the text, “Alles, was odem hat, lobe den Herrn” (“Everything that breathes, praise the Lord,” Psalm 150:6), and lastly, at the end of the work, by the instruments alone, suggesting the associated text even though it is not uttered aloud. Combining this cyclical quality with the appearance of self-quotations and the Christo-centric thrust of the rest of Lobgesang’s text, we are invited to view Lobgesang as a lens through which to view other works as having been composed for the glory of God—specifically, the God Mendelssohn knew from a Protestant perspective. This paper contributes to the ongoing discussion about the relationship between music and identity, with a focus also placed on the continuing conversation about musical quotation and reference.

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25

Brandon, Gregg Lewis. "Mendelssohn's Public Statement of Faith| Lobgesang as Christian Witness". Thesis, The University of Arizona, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10686904.

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In a letter from July 21, 1840, Felix Mendelssohn Bartholdy (1809–1847) shared with his friend Karl Klingemann that in his Symphony No. 2 in B-flat Major, the Lobgesang, “all the movements, vocal and instrumental, are composed to the words ‘Everything that breathes, praise the Lord’; you understand that the instruments first praise in their own way, and then the chorus and the individual voices.” This tantalizing passage is not a direct profession of faith, but the language of praising God through music does raise questions about Mendelssohn’s personal religious philosophy. The topic of Mendelssohn’s faith has been the subject of much speculation; some have assumed as the grandson of eighteenth-century Jewish philosopher Moses Mendelssohn, he ought to be considered Jewish, while others, such as R. Larry Todd, have posited that “despite a willingness to compose sacred music for different faiths, in his personal convictions Mendelssohn adhered to the Protestant creed.”

Mendelssohn’s Lobgesang contains evidence of his deeply-held Protestant identity. Its “motto” theme appears at the beginning, middle, and end of Lobgesang. The first time with instruments alone; the second time sung with the text, “Alles, was odem hat, lobe den Herrn” (“Everything that breathes, praise the Lord,” Psalm 150:6), and lastly, at the end of the work, by the instruments alone, suggesting the associated text even though it is not uttered aloud. Combining this cyclical quality with the appearance of self-quotations and the Christo-centric thrust of the rest of Lobgesang’s text, we are invited to view Lobgesang as a lens through which to view other works as having been composed for the glory of God—specifically, the God Mendelssohn knew from a Protestant perspective.

This paper contributes to the ongoing discussion about the relationship between music and identity, with a focus also placed on the continuing conversation about musical quotation and reference.

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26

Carlson, Darren. "Christian faith and practice amongst migrants in Athens, Greece". Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/25940/.

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This is a qualitative ethnographic study that explores the faith, beliefs, and practices of migrants and refugees as well as the Christian organizations serving them between 2014-2018 in Athens, Greece. The study is located within the fields of diaspora missiology, ethnography, and underpinned by theological critical realism epistemology. The study is based on commonly accepted methods of grounded theory and narrative inquiry. It is a study of the particular expressions of faith within cultures, in communities that are both hermeneutical and reflective. This is the first major study of migrant faith communities and refugee centers conducted in Athens. The study traces the travel stories of participants as they leave their home countries and migrate to Athens. It discusses the ways Christians served migrants along their journey, the ways specific refugee centers served and proclaimed the gospel, and the impact Christian witness had on migrants who were not Christians. The study discusses the reasons participants from a Muslim background gave for converting to Christian faith, and the struggles new believers experienced as they found themselves in a new community of faith. This research adds to a growing literature of conversion amongst migrants, particularly Muslims, who report supernatural dreams as part of their conversion experience. Finally, this study examines eight specific faith communities, made up of Afghans, Persians, Eritreans, Ghanaians, Europeans, Americans, and Greeks, discussing the ways they formed and their unique distinctives.

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27

Samuel, Nathaniel Girard. "Story-Making: A Narrative Pedagogy For Transformative Christian Faith". Thesis, Boston College, 2013. http://hdl.handle.net/2345/3403.

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Thesis advisor: Thomas H. Groome
The mid-twentieth century upsurge in scholarship on the methodological and conceptual importance of narrative for theology - established in the work of H.R. Niebuhr, Hans Frei and Stephen Crites inter alia - was a watershed moment for narrative pedagogy in Christian religious education. By and large, narrative approaches have however tended to privilege one form of narrative embodiment - literary (or discursive narratives) - over action (or non-discursive narratives). This dissertation points to the equivocal and pluriform nature of narrativity, and its codification in much more than oral and written textuality. I extend it to refer to a distinct competency for establishing a meaningful world (or ethos) to inhabit, which congeals in varied forms of human expression including our lived narratives. Narrative competency allows us to understand ourselves as persons and communities in (synchronic) relationship with the rest of creation, as well as in (diachronic) relation with persons and communities from the past and in the anticipated future. I propose a narrative pedagogy for transformative faith based on the concept of story-making, which draws on this expanded understanding of narrativity. My story-making approach is grounded in Christian praxis that aims to establish the experiential matrix that, through the working of God's grace, invites and aids the re-storying of the learner's life. Story-making also has as its vision narrative historic praxis that incarnates in social action the understanding that human subjectivity is lived in responsible agency in the present, retrieving the memory of suffering and possibility from the past, in the hope of a more just future. This dissertation is inspired by the Caribbean heritage of survival and grace-filled possibility, but ultimately extrapolates for universal wisdom. It is sustained by a belief that Christian religious education is about forming disciples with agency for furthering the Great story of the reign of God in history and society. The creative, even poetic, enterprise of Caribbean existence is iconic of this existential challenge that remains ubiquitous for life in the modern globalized economy
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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28

Youngdahl, Patricia. "Subversive devotions: Toward a wholehearted practice of Christian faith". Diss., The University of Arizona, 1996. http://hdl.handle.net/10150/187495.

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Writing this dissertation, I opened a sanctuary in which to practice the devotions of my feminist, lesbian, Christian life. It has turned out to be a healing work. There are some who advise me that "healing" has no place in academic classrooms and compositions, but I learn, teach, and write as if it belongs. This writing grew out of my fifteen years as a Presbyterian minister seeking to resist the promotion of male supremacy and the condemnation of lesbian, gay, and bisexual existence which interweave in prevailing, patriarchal practices of Christianity. I tell how my subversion of these dynamics of domination was furthered as I came to understand Christian traditions, including the Bible, from the perspective of rhetoric. I demonstrate that one way to support the interpretive authority of marginalized believers is to see Christian faith as an ongoing argument in which the meanings of key terms such as "God," "love," and "Jesus" are continually being negotiated. I urge people to decide among contending practices of Christianity based on how well each would be likely to bless us, with who counts as part of the "us" being key to the deliberations. I propose that defecting from the rituals of domination and submission celebrated in most churches can empower us in the struggle for racial, sexual, cultural, economic, and ecological justice. At the center of this project are the devotions through which I have rewritten my relationship with Christian traditions. In composing them, I fell into listening more freely to the fears, angers, griefs, and desires of my heart. Experimenting for three years with strategies of appropriation, faithful repudiation, and revision, I eventually turned my "mis"hearings and "mis"readings of patriarchal faith into an alternative, wholehearted practice of being Christian, a practice which encourages me to love the world, including my life, with increasing pleasure and power. I offer this work as a participation in the movement of mujerista/womanist/feminist believers who choose to pursue their vocation of love and justice by reinventing "the" faith.

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29

Baker, Kenneth Alan. "Equipping Christians to integrate faith and work an adult education course for the Christian Reformed Church /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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30

Porr, Clay D. "The relationship between belief and discipleship in John's gospel". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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31

Hymel, Francis. "Faith development in the parishes". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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32

Houck, Linda. "Bridging biblical faith and ecology for adults an experiential environmental education program /". Online version, 2009. http://content.wwu.edu/cdm4/item_viewer.php?CISOROOT=/theses&CISOPTR=317&CISOBOX=1&REC.

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33

Hodder, Chris. "Are relationships with brands problematic or beneficial to Christian faith? : an investigation into the role of faith brands in the faith development of members of some East Midlands churches". Thesis, University of Derby, 2017. http://hdl.handle.net/10545/621670.

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This study is a work of Practical Theology aiming to create an interpretative paradigm within which to evaluate faith brands theologically and identify whether faith brands are problematic or beneficial to Christian faith. The research used qualitative research techniques – five focus groups drawn from a church in the East Midlands, triangulated with interviews with practitioners in both marketing and ministry, and documentary analysis of faith brands. An element of comparison was possible between focus groups by grouping those church members who self-identified as “charismatic/evangelical” into three groups and examining how the data generated in those groups compared with the other two groups, drawn from a more “central Anglican” tradition. The importance of relationships and the motif of the faith being a journey and a process are validated by the data. Some of the problematic issues that faith brands raise for Christian faith – including challenges of ecclesiology, and the risk of a reductionist approach to faith – are considered both from the perspective of faith brands (such as the Alpha course) which might be considered as “McDonaldising” the faith, as well as the perspective of more “localized” faith brands, embodied within the “Fresh Expressions” movement. The results suggest that whilst faith brands do pose risks for Christian faith – including the danger of reductionism, or challenges to traditional ecclesiology - they can also be beneficial where they are utilized in ways that are sensitive to the context in which individuals are relating to them. This PhD makes an original contribution to knowledge through by exploring in detail the impact of faith branding upon some members of East Midlands Churches, in itself an original focus of study. It also makes an original contribution by utilising the insights of Rational Choice Theory to interrogate the data and extends the field of Practical Theology in also beginning to develop a constructive theology of branding. Tracing the contours of an emerging theology of branding, the Apostle Paul’s contextual missionary flexibility is noted alongside an acknowledgement that creation is both fallen, and yet also nevertheless pregnant with goodness and grace. It is suggested (through drawing on insights in the work of Cavanaugh) that faith brands can be located comfortably within an Augustinian framework with respect to notions of choice and desire. Within a theological evaluation, faith brands could be seen to offer a way of seeking to influence the will towards to God – and as such, offer a counterpoint to consumer brands, because they are a means to what is understood theologically to be a true end (God), whereas in consumerism, the end is simply to continue desiring to buy. Finally, the notion of the missio Dei and Bosch & Sherry’s theology of the work of the Holy Spirit are offered as ways of understanding of how God works through human culture and human creativity.

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34

Campbell, George Maurice. "A multiple intelligences theory approach to teaching adult Christian spirituality". Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Earls, Darlene Knies. "The promise comes from faith /". Online version of thesis, 1993. http://hdl.handle.net/1850/11767.

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Paramore, David Dwight. "A teacher's manual for defending the essentials of the Christian faith". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Fung, Nok-kan Nicole, i 馮諾勤. "Christian faith in the art of Wu Li (1632-1718)". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48199497.

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Wu Li 吳歷 (1632-1718) was an early Qing scholar artist who dedicated half his lifetime to religious pursuits. He was not only one of the many Chinese Christian converts in the seventeenth century, but one of the few early Chinese Jesuit priests. He was part of the educated elite community in Changshu, where foreign Catholic priests would visit and stay. Although Wu Li was exposed to Christianity at an early age, it was only when he was around forty sui that he turned to Christianity, possibly prompted after the deaths of close friends and family. Thereafter, he assisted European missionaries for a few years before leaving home to study in the Roman Catholic Diocese of Macao. On becoming a priest, he dedicated all his efforts in spreading his faith, and to take care of the Christian communities in Shanghai and Jiading. Throughout his priesthood, Wu Li continued with his scholarly practices including painting and poetry. It is in his poetry where elements of his Christian faith are most pronounced and there have been numerous research efforts focusing on this area of his m?tier. In contrast, current scholarship seldom examines the role of his faith in painting, and when there are interests, the tendency is to focus on the tension between his training in the Chinese literati painting tradition and his exposure to imported western artifacts. The predominant conclusion is that, as a painter, Wu was not influenced by western styles and elements, and maintained his status as an orthodox style painter. However, given Wu’s dedication to the church, his many poems on the Christian faith, and the close connection between poetry and painting, it is unlikely that Wu’s paintings remained untouched. This thesis unveils how Christianity, which had taken a new form in China and had captured the attention of the scholar-elite class, directed Wu Li’s approach to life, shaped his perception of nature, and, as I will show, inspired new ways of painting landscapes. I will scrutinize the Christian environment in seventeenth century China and within Wu Li’s immediate circles, and use the lens of religion to enrich a more nuance reading of Wu’s pictorial language. One of the key ways of breaking new investigative ground is to consider the function of paintings. As Wu Li presented gifts, including both didactic Christian artifacts and non-didactic landscape paintings to Christian converts, I examine the reciprocating relationships between Wu Li and his recipients, as well as his messages for them, which were driven by his priestly duty and ultimately his Christian faith.
published_or_final_version
Fine Arts
Master
Master of Philosophy

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38

Purify, Betty A. "Survey: Exploring Experiences of Christian Clients Integrating Faith In Psychotherapy". Antioch University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1533256473716053.

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Penicka, Sarah. "Men of Faith: Stravinsky, Maritain and the Ideal Christian Artifex". Thesis, Department of Studies in Religion, 2005. http://hdl.handle.net/2123/6111.

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In this paper I explore the relationship and mutual influences between Stravinsky and Maritain. Despite the connections between these two men, and the prominence which Stravinsky at least still holds, scholars have neglected to examine their relationship in any depth. Although there is an abundance of recent scholarship on Stravinsky, most of it concentrates on Stravinsky during his Russian period, or on the workings of Stravinsky’s serial music divorced from its religious subject matter.8 I will demonstrate how Stravinsky met the criteria of Maritain’s ideal Christian artifex by analysing Canticum Sacrum (1955) through the lens of Maritain’s philosophy. One of Stravinsky’s major religious works, Canticum Sacrum was also one of his first works to use serialism. Although it is neither neo-classical nor from the period of Stravinsky’s rededication, it demonstrates not only how Stravinsky exemplified Maritain’s ideal, but that he continued to exemplify this ideal in his later works. While neither man changed his work to comply with the beliefs of the other, both Stravinsky and Maritain used each others’ writings – both musical and philosophical – to support and explain their methods, ideas and inspirations. Maritain’s enshrinement of Stravinsky as the prime living example of his artistic ideal boosted the popularity of his own philosophy, and Stravinsky ultimately lived up to the role of the ideal Christian artifex with pleasure, publicly describing himself in Maritain’s terms and finding a method of worship through his art that required no overt prostrations, only humble belief.

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Obi, Obioma Desmond. "Human suffering : a challenge to Christian faith in the Igbo Christian family in Nigeria society". Thesis, King's College London (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265760.

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Majam, Iliya Ben. "Characteristics, causes and cures of nominality in Africa a case study of faith mission churches /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Viswanathan, K. S. "Existence after the God-man : Kierkegaard, Wittgenstein, and the paradox of Christian truth". Thesis, University of Essex, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296576.

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Ariarajah, Seevaratam Wesley. "The implications of recent ecumenical thought for the Christian-Hindu relationship". Thesis, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360258.

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Slee, Nicola Mary. "The patterns and processes of women's faith development : a qualitative study". Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369724.

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Byrne, James M. "Moving God's heart characteristics which God desires in the lives of petitioners /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Dunn, Bobby Joseph. "An exploratory study of the participants in a Christian hockey league, integration of their Christian faith". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq23792.pdf.

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Olaore, Israel Bamidele. ""Integrating Faith and Learning at a Private Christian University in Nigeria: Patterns of Institutionalization"". Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/194226.

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Institutionalization of curricular or pedagogical innovation or reform occurs at three different levels in an organization, the regulative institutionalization which occurs as compliance by expediency, normative institutionalization which occurs as compliance by moral or legal appropriateness and cognitive institutionalization which occurs as compliance by conceptual correctness. The cognitive level is most the desirable because at that level the values and norms of the organization are manifested in the beliefs and behaviors of individuals in the organization.This research study examined the patterns of institutionalization of integration of faith and learning as a curricular and pedagogical model among faculty members at a private Christian liberal arts university in Nigeria, West Africa. Five patterns of integration of faith and learning emerged from the study compared to eight patterns of institutionalization that emerged in a similar study of four religious research universities in the United States by the team of Ream, Beaty and Lyon (2004). The findings suggest that the level of institutionalization manifested and perceivable in the Nigerian study is at the regulative institutionalization level due to the fact that the beliefs and the behaviors of the faculty members are non-congruent to the expected beliefs and behaviors compatible with the institutionalization of the integration of faith and learning curricular and pedagogical model. Even though the 'fear of God' emerged as one of the dominant themes articulated by some of the faculty members in the study, four other emergent themes articulated the need to find a balance between religious integration and academic excellence. The findings suggest Seventh-day Adventists faculty members struggle between the need to subscribe to the fear of God as a measure for integration and the need to maintain a separation between faith and learning for objectivity in the academy. Being a Seventh-day Adventist male lecturer over the lecturer II rank was found to be a dominant factor in the institutionalization of the integration of faith and learning curricular model at a regulative level at the institution in the study.

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Stenschke, Christoph Wilhelm. "Luke's portrait of Gentiles prior to their coming to faith". Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099069.

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This thesis examines Luke's portrayal of the Gentiles' state prior to their coming to Christian faith. Following the survey of research, it commences with Luke's direct references to Gentiles prior to faith. It then gathers conclusions concerning their state from the Gentile encounter with Jesus and Christian salvation. This includes Luke's notes on the condition of Gentiles and on their appropriation of salvation. Finally it draws conclusions from Luke's portrayal of Gentile Christians. Such a comprehensive study of this aspect of Luke's anthropology has not been undertaken previously and constitutes the major fresh contribution of this thesis. This comprehensive approach is necessary to challenge some previous contributions to Lukan anthropology. It argues that the main study in the field (J.-W. Taeger, Der Mensch und sein Heil; 1982) does not sufficiently consider all the evidence. By concentrating on the Gentiles in Luke-Acts (including Samaritans and God-fearers) this present thesis comprehensively covers all the relevant material. Against Taeger who suggests that Gentiles do not need 'saving' as much as 'correcting', it concludes that Luke portrays Gentiles prior to faith in a state requiring God's saving intervention. Thorough correction has to accompany and follow this salvation. Though allowing for distinct Lukan emphases, this portrait is not essentially at odds with that of other NT authors. These results further show that the Areopagus speech needs to be and can be satisfactorily interpreted in it's context and in conjunction with similar statements. This thesis further argues that Luke's narrative sections and the characterisation they present should no longer be neglected in favour of the speeches. Luke's portrayal of Gentiles prior to faith also bears on his understanding of sin and provides additional justification for the Gentile mission. This study challenges proposals of Luke's alleged anti-Judaism and provides some hitherto little-noticed correctives.

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Hubbard, Robert Eugene. "Parental influence in faith formation of their children". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Altena, Kenneth. "The effectiveness of reformed doctrine in faith development". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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