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Rozprawy doktorskie na temat „Church community”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 19 lutego 2023

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1

Lam, Yat-chi Alin, i 林逸孜. "An urban cell church: Kornhill Community Church, Evangelical Free Church of China". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31983959.

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2

Lam, Yat-chi Alin. "An urban cell church : Kornhill Community Church, Evangelical Free Church of China /". Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951476.

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3

Ng, Stuart Sze Hua. "Developing Markham Chinese Community Church into a disciple making church". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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4

Levis, Daniel. "The church as a theophanic community". Thesis, Duquesne University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1588487.

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The Vatican II document, Lumen Gentium, holds multiple images of the Church in tension and was greatly informed by two ecclesiological models: The Church as Sacrament and eucharistic ecclesiology. This thesis explores the Church as a community of theophany as a model that is not only in harmony with Lumen Gentium, but finds a helpful cohesion of its images. An early New Testament and patristic christology understood Jesus to be the ultimate theophany of God. The Church, as the body of Christ shares and perpetuates this embodied theophany into the world. Luke’s Pentecost narrative has been read as the descent of the eschatological Temple in which the theophanic Spirit dwells. The Church is thus constituted by the theophany of the Holy Spirit. It is suggested, therefore, that the Church as a theophanic community is a synthesis of the Church’s christological and pneumatological constitution.

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5

Wong, Ho-kwan Hogan, i 黃浩權. "A church and community centre, Statin". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31982608.

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6

Wong, Ho-kwan Hogan. "A church and community centre, Statin". Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945865.

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7

Stott, Dan William. "Church-establishing variables a case study of Calvary Community Church, Navan, Ireland /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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8

Rowland, Charles Ross. "Developing a biblical leadership and church government structure for Oceanside Community Church". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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9

Neely, Winfred Omar. "Church planting in a racially changing community". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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10

Astarita, Susan G. "The church as convener an Anglican model for Christian communion in community /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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11

Allen, Maynard Eddie. "A call to authentic community an exploration of the nature and practice of the church as Christ's community /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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12

Woodson, Terrance S. "Church planting dynamics in the black middle class community". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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13

TerMaat, Richard J. "Community empowerment through economic development". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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14

Chen, Peter Perry Lloyd Merle Shawchuck Norman. "Guiding the Chinese Community Church of Indianapolis, Indiana church assessment and goals development /". Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com/search.cfm?p006-0657.

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15

Yu, Wing-wah Wendy. "Transformation of St. Andrew's church". Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951749.

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16

Jackson, Charles J. J. "Developing a community development outreach ministry in the church". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p064-0123.

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17

Rose, Martin J., i n/a. "Being Single, Being Church". Griffith University. School of Theology, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070105.151933.

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The world of the 20-21st century is one of rapid change - for family life, for our work environments, in friendship structures and general attitudes about ourselves. We question who we are and our values. We seek to understand ourselves more fully as individuals and as groups within a world of flux. Within this context a significant change that has taken place in the church is the growing emergence of people remaining single for a variety of reasons. I understand that the term 'single' denotes that group of baptised Christians who have never married and who have chosen to remain single or who continue to affirm their singleness but not foreclosing on the possibility of marriage. As with any change, the transition that is required is never easy. Raymond Brown (1979) touched upon this type of transition and movement for change in society when he said that more and more are finding the single life-style suitable as new territory in which to dwell. They see the structures of society beginning to shift. They see a growing awareness on the part of many people toward an acceptance of single adulthood. This growing awareness has also been paralleled within the thinking of the church. However, many single men and women 'generally feel that the church has geared its ministry toward those who are married and towards nuclear family units'. The reflection by Brown reflects my own thought about being single, particularly with regard to single people and their being church. I will argue in this thesis that being single has theological value as a way of living out one's baptismal call to follow Christ in work, relationships, in attitudes and values. This thesis represents a critical search in, my own need for self-understanding as a single person together with other single people as I believe we contribute to our society and to our Christian calling. At the beginning of Mark's gospel Jesus' baptism is recorded as a prelude to his ministry: It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you' (Mark 1:9-11). Jesus' baptism is the impetus and is at the heart of his ministry for a mission that is favoured by God. Likewise, baptism is at the heart of the single person's way of living for Christ. Further, the sentiments of Paul in Ephesians 3: 14-21 serve as a goal for all Christians which includes single men and women. Paul speaks about a unique relationship with Christ, one based on love and openness to Christ. This, then, is what I pray, kneeling before the Father, from whom every family, whether spiritual or natural, takes its name: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowledge, you are filled with the utter fullness of God. Glory be to him whose power, working in us, can do infinitely more than we can ask or imagine; glory be to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen. Jesus' baptism as depicted in Mark together with Paul's thoughts concerning the reception of the power of the Spirit for our hidden selves to grow in love and faith and journeying with others in the Christian tradition, represent the underlying theological attitude of this thesis about the single person. The single person by the nature of his or her baptism, is called to follow Christ - to grow in personal stature as one who is open to the presence of Christ in and through the events of daily life. Integral to this baptismal call is the need to challenge those constructs which don't enhance and give voice to the single person within the church. I consider that one such construct is the notion of 'vocation' as it has been used traditionally in the church's thinking for its self-understanding. In this regard, it is my contention that 'vocation' is about following Christ in and through baptism. How one lives one's life is his or her career choice; how one lives in response to Christ - whether as married or single, priest or religious. It is our primary vocation to follow Christ as promised at baptism. The chosen definition, however, ought not to exclude those Christians who, for reasons beyond their control, for example find themselves living the single life because of their separation from their partner or are widowed, although the primary thrust of the definition will focus on those Christians who continue to affirm their choice for the single way of life. The term Church here is explained by Lumen Gentium 9: 'This was to be the new People of God. For, those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God (cf. 1 Pet. 1:23), not from the flesh but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as 'a chosen race, a royal priesthood, a holy nation, a purchased people.' This definition has been chosen as it articulates a point of view about the people who comprise the church. In particular the definition speaks of the 'signs' of baptism - water and the Holy Spirit. It is these signs that characterise those called by God through baptism to be the people of God, the purchased people. I argue that the sacrament of baptism is what characterises all in the church irrespective of their state. The primary methodology for our critical examination of the meaning of the single state is by case study. The Case Study method will allow me to elaborate upon a developmental theological perspective from within the Vatican Council documents. By this method I examine the single state from within the ecclesial as well as a sociological understanding. Secondly a dialectical approach will enable me to argue the case for the single state as a valid way of life. From this I aim to highlight the single state and its key attributes as well as to provide a personal perspective about single living. Further, this secondary method allows me to highlight the way in which single people contribute to, and are a part of the life of the church. This twofold methodology enables me to look at the particular issue of the single state within the wider context of the church, and to argue for the significance of the part to the whole.

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18

Rycroft, Philip John. "Church, chapel and community in Craven, 1764-1851". Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236145.

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19

Revell, Lynn. "Community and commitment in the Church of England". Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369682.

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20

Weygandt, Jon William. "Grief education and ministry for church and community". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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21

Tilleman, Walter Robert. "The role of the church in the community". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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22

Cheadle, Ronald E. "Transforming conflict into community the church transformation project /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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23

Burnett, David George. "Charisma and community in a Ghanaian Independent Church". Thesis, SOAS, University of London, 1997. http://eprints.soas.ac.uk/29578/.

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In 1919, J.W. Appiah, a Methodist catechist in the Gold Coast, sought the anointing of the Holy Spirit, and began to prophesy and pray for the sick. He and his followers were expelled from the Church, and formed both a new community and a denomination known as the Musama Disco Christo Church (MDCC). It has often been argued that African Independent Churches result as a reaction to Western domination of land or people, but it is shown that this was not the primary issue with the MDCC. The initial quest was for spiritual empowerment, which resulted in prophetic revelation and the formation of a church with distinctively African characteristics. Following Appiah's death, his son (Akaboha II) became the head of the growing church, which was affected by two contemporary developments. The first was the nationalist movement led by Nkrumah, which stimulated the MDCC to a mission of the spiritual liberation of Christianity from remaining Western elements. This was achieved through the innovation of rituals and practices based upon traditional African forms. The second was revivalist teaching brought to Ghana by Pentecostal evangelists, which the MDCC adopted as "instantaneous healing". Although the church continued to grow after the fall of Nkrumah and the death of Akaboha II, in the late 1980s it started to decline. This thesis argues that the innovation of African traditions resulted in a form of contextualization that was inflexible, so the church was unable to adapt to social change and has become less relevant. Former members are now seeking a more relevant charisma of the Holy Spirit in other churches. The illiterate members prefer the Pentecostal churches, and the educated younger generation are attracted to the newer Charismatic churches.

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24

Richardson, Robert Bryan. "Leading a local church to recover the biblical principle of mission within the context of declining rural community population". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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25

Leever, R. Timothy. "The role of cell group community in reinforcing preaching". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0570.

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26

Corbett, Rick Owen. "The healing community a systems approach toward emotional healing through community, scripture and music /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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27

Kao, John Yun-Han. "A manual for growth group leaders of Toronto Chinese Community Church". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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28

Dimond, Clark Whiting. "Community college-local church relationships: the variables of interaction". Diss., Virginia Polytechnic Institute and State University, 1987. http://hdl.handle.net/10919/49847.

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In order to determine which variables appear to have an impact upon the relations of community colleges with local church congregations in their service areas, a case study was carried out within a single community college district. Data were gathered from personal interviews with administrators from several levels within the college, and with local clergy whose churches are currently interacting with the college. Additional data were derived from a questionnaire sent to a random sample of churches within the college's service area. Thirteen categories of variables were identified. The college was found to have three distinct patterns of interaction with local churches: it used church facilities to offer community-based continuing education classes, it worked directly with churches which wished to sponsor adult basic education, and it worked through other community service agencies which had already established programs in local churches. Since the setting for this study was not entirely typical of all community college districts, the findings were examined from the perspective of general system theory in an attempt to improve their applicability to other settings.
Community College. Ed. D.
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29

Phillips, Caroline Jill. "Being church in Longbridge : practical theology of local churches in a post-industrial community". Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6383/.

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2005 saw the closure of the car factory that was once economically, socially and culturally central to Longbridge, Birmingham. Following this, this thesis examines how the Church communicates the Gospel there. Employing practical theological methodology, a case study approach exploring the practice of two local churches using ethnographic methods is offered. An account of their practical theologies and their significance for God's mission in Longbridge is given. Data analysis revealed that, over many years, 'post-industrial' Longbridge had lost its heart and sense of place, wrestled with belonging locally and faced future uncertainty. The local Anglican church uses incarnational theology which views locality as the arena for God's purposes, and counter-culturally preserves local identity amidst deconstructive post-industrial forces. The local Methodist church emphasizes the 'social holiness' of Godself, providing multiple ways to belong and reviving relatedness between local residents. This thesis demonstrates the complexities of shaping a practical theology within a rapidly-changing, destabilised environment, whilst claiming the importance of locally-based church practice. Although the churches cannot offer blueprints for ecclesial life, their comparative experiences indicate principles for a practical theology of local churches in post-industrial communities, based upon vulnerability, commitment to presence and a conscious seeking to serve God's mission afresh.

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30

Perry, Milton Lynn. "Leading First Baptist Church, Tolar, Texas, to plan for growth using church and community demographics". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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31

Klein, Richard R. "An evaluation of Southway Community Church of Houston, Texas using the Self-guided Church Consultant". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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32

Lee, Hyosung. "Church growth through mission to the community a model of outreach for a Korean church /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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33

Arnold, Susan Joy. "Singing in the community of faith regaining the incarnational voice of the church /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p090-0357.

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34

Valui, Wungreiso. "Tribalization organic living for spiritual community /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0248.

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35

Castro, Humberto. "Evangelism in the Hispanic community". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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36

Guest, Mathew. "Negotiating community : an ethnographic study of an Evangelical church". Thesis, Lancaster University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268654.

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37

Lochhead, Malcolm. "Church, ceremonial & community : reflections on a creative journey". Thesis, Glasgow Caledonian University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.519713.

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38

Masson, John Dean. "A study of the Church as a therapeutic community". Thesis, University of Aberdeen, 1985. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU354556.

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"The local congregation should continually strive to be a therapeutic community". "The Church is called to be itself a therapeutic community, whose members are coming to terms with both the brokeness and the goodness of life, and in which people may find acceptance, support and Christ's word of healing". The idea that the Church should be, in some way, a therapeutic community has gained increasing prominence in recent years. Usually, the general sense seems to be that of health-engendering community. However, exactly what is to be understood by such terminology very rarely has been spelled out. It would appear that while people consider that the idea is worthy of assertion, the content and implications of such an assertion have never been worked through fully. Yet, if we are serious in accepting the notion that the Church is, or should be, a therapeutic community, there has to be more precision and content given to the term. In Section One of this thesis, there will be an investigation of the literature on the theory and practice of three different approaches to caring undertaken by communities which would term themselves therapeutic communities - the psychotherapeutic community; the hospice; and L'Arche. From this survey an attempt will be made to highlight those important key characteristics which make a community therapeutic. These will form essential background material for an investigation of the Church as a therapeutic community. Section Two will consist of an attempt to construct an overall theological framework for a Christian understanding of the therapeutic and of the Church as a therapeutic community. In the Third Section there will be an analysis, in theory and practice, of three basic aspects of traditional congregational life - Ministerial Structure and Pastoral Organisation; Worship and Spirituality; and Christian Education. This analysis will be undertaken in the light of the previous investigation into the nature of therapeutic community and the theological understanding of the therapeutic. The aim of all this is to put some flesh onto the bare bones of the claim that the Church is called to be a therapeutic community. Notes 1 Special Committee on Healing, Church of Scotland Handbook, 1981 2 D. Hamilton, The Church's Ministry of Healing in Life and Work (March 1981).

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39

Brown, Daniel R. "A seminar on church leadership in a revolving community". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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40

Scott, Daniel D. "The church as a mentoring community for university students". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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41

Wei, Ran. "ANDROID MOBILE APPLICATION FOR CREST COMMUNITY CHURCH IN RIVERSIDE". CSUSB ScholarWorks, 2014. https://scholarworks.lib.csusb.edu/etd/57.

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In recent years, mobile devices have played a significant role in daily life. As a result, Mobile Applications have become very popular. An increasing number of people are using mobile applications to handle an increasing number of personal tasks, as well as for amusement. To date, there are thousands of mobile applications available for a variety of purposes. However, there are very few specifically designed for local church use. Mobile applications are potentially more convenient and easier to operate than normal website for parishioners. Designing and implementing a mobile application for Crest Community Church, in Riverside, based on Android Developer Tools (ADT) and Android Software Development Kit (Android SDK) is this project’s primary objective. The objective of this project is to provide a communications platform where members of Crest Community Church can share news, discuss coming church events, promote and enhance the connectivity of this worship community, and provide mobile access to information not available on their present systems. A distinct feature of this project allows for communication between mobile application and webserver by creating a HTTP URL Connection. As a result, church members can publish news and events in a discussion forum as well as a dialog with other church members in a near real time format. The Crest users can also indicate that posted prayer request has been prayed for. In addition, this new application displays general church information, and provides the address and driving direction for potential visitors. Church members can also check the church’s calendar of events, special meetings and information about the Passion Center for Children ministry. This project has the ability to store and track pertinent information about each user, the content of all discussions, and retains member’s key contact data. This project successfully implemented a church mobile application. It demonstrated that a tailored mobile application can enhance the sense of community via internet for this congregation. It feather shows that mobile applications can greatly assist churches in community with members as well as visitors. The application also expanded the internet footprint of Crest Community Church, and offers other churches an avenue to improve their connectivity for the future.

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42

Owens, W. Davies. "Community enhancement on the Internet". Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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43

Dortzbach, Karl. "Wholeness and healing in community toward understanding effective African church interventions following community violence /". Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10242005-153932/.

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44

Smith, K. Bradley. "Preaching that mobilizes a church community to reach an unchurched postmodern community for Christ". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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45

Acker, William B. "The use of church officers in three Fox Cities' churches". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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46

Dunfee, Phillip E. "Alternative dispute resolution for the Vineyard Community of Churches, in the USA". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0273.

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47

Vinzant, David Gene. "Building community among adults of different generations". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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48

Sauer, Matthew L. "From chaos to community : creating the ekklesia through a unified purpose statement". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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49

Carroll, David Franklin. "Adapting the key church strategy to a rural community as a model for starting new work and ministry". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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50

Foster, Paul. "Community, law and mission in Matthew's Gospel". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270072.

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