Rozprawy doktorskie: „Faith”

1

Simpson, P. F. "Faith". Thesis, University of Bath, 1989. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234074.

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Harmison, Richard E. "Faith talk, creating dialog through articulating faith". Chicago, Ill. : McCormick Theological Seminary, 2002. http://www.tren.com.

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Crichton, Scott Wesley George. "Building faith". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ39644.pdf.

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Grundy, Jeremy. "Transcendental faith". Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41260.

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Following the general view of faith provided by Paul Tillich as 'the state of being ultimately concerned,' the present work provides a topography of faith that is designed to reveal the intimate connections between faith and the development of personal identity. As the state of Being-for-one's-ultimate-concern, it is a person's faith which molds and shapes her own unique self, providing depth, direction, and unity to her life.
My understanding of faith is that it must be living faith, like living tissue, and this is true in the obvious sense that it is a life lived. Starting from the view that no individual's existence is self-justifying, what is presented is an existential analysis of our actual encounters with faith, brought to show up through the individual's active struggle in responding to the call of her own question-begging existence. This is the process of the making of the identity I have called transcendental faith.

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DeMello, Beverlee S. (Beverlee Sue). "Blind Faith". Thesis, North Texas State University, 1985. https://digital.library.unt.edu/ark:/67531/metadc500873/.

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The purpose of this play is to dramatize the charismatic powers of an evangelist, Brother R.T. Bumpass, over his family and his followers. Faced with a challenge from his daughter, Martie, Brother Bumpass manages through a questionable miracle to prove to her that his way offers the only hope and salvation for her life.

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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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Montoro, Vincent. ""Faith theology" a biblical and theological analysis of the petitionary faith claims within contemporary faith theology /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Khan, Shabnam Rehmat. "Taking faith seriously, a critique of modern pictures of faith". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ30489.pdf.

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Botes, Johan Hendrik. "From good faith to utmost good faith in marine insurance /". Frankfurt am Main [u.a.] : Lang, 2006. http://www.loc.gov/catdir/toc/fy0709/2007416214.html.

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Schlueter, Sebastian. "Faith in gentrification". Doctoral thesis, Humboldt-Universität zu Berlin, 2017. http://dx.doi.org/10.18452/18515.

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Die dominante These fortschreitender Säkularisierung hat die Rolle religiöser Akteure in gegenwärtigen städtischen Transformationsprozessen nahezu unsichtbar gemacht. Doch wie sehen diese Prozesse aus, wenn sie durch die postsäkulare Brille betrachtet werden? Die vorliegende Arbeit beschäftigt sich mit den Folgen von Gentrifizierung in innerstädtischen Nachbarschaften Londons und Berlins. Sie betrachtet diese dominanten urbanen Entwicklungen dabei durch die Perspektive wachsender Kirchengemeinden. Es wird gefragt: warum sind Kirchengemeinden für Zuzügler in Aufwertungsgebieten attraktiv? Wie verändern die Praktiken der Kirchengemeinden und ihrer Mitglieder urbanen Raum? Wie können diese Praktiken dazu beitragen, gegenwärtige Prozesse der fortschreitenden Urbanisierung und Theorien der Gentrification besser zu verstehen? Die empirischen Ergebnisse führen zu zwei theoretischen Schlussfolgerungen im Bereich der Stadtforschung. Erstens sind Kirchengemeinden nicht nur Akteure der Segregation, wie zumeist postuliert. Als sozial diverse ‘reviving communities’ stellen sie vielmehr einen Nukleus zur Revitalisierung gemeinschaftlichen Lebens in innerstädtischen Aufwertungsgebieten dar. Zweitens ermöglichen die in Kirchengemeinden gelebten ‘Theo- ethischen’ Praktiken Räume für alternative Entwicklunsgwege (‘spaces of possibility’) innerhalb dominant neoliberalen urbanen Wandels. Das stellt die dominante Perspektive der Stadtforschung in Frage, nach der Gentrifizierung stets zu unüberwindbaren ‘Grenzen’ (‘frontiers’) zwischen verschiedenen Lebenswelten führt. Stattdessen zeigt die vorliegende Arbeit, dass Gentrifizierung besser als ein umkämpfter Korridor urbanen Wandels zu verstehen ist, in dem Nachbarschaftsorganisationen in der Lage sind, ‘micropublics’ als alternative Räume der Begegnung herzustellen und damit kulturelle und soziale Grenzen auf lokaler Ebene zu überwinden.
The predominant hypothesis about the secularisation of societies in the Global North made religious actors almost invisible to academic and non- academic observers of contemporary dynamics of urban change. How would the urban look different from a postsecular comparative perspective? This thesis studies consequences of gentrification in inner-city areas of London and Berlin through the perspective of church congregations. It asks, why are people who move into gentrifying areas, interested in church congregations? How do the practices of congregations and congregants shape urban spaces? How can contemporary urbanisation and theories of gentrification be better understood through these practices? To answer these questions, this thesis conceptualises church congregations as neighbourhood organisations and discusses their relevance in understanding urban change. Through the comparison of six different cases (growing church congregations) in two urban contexts (London and Berlin), it develops a theoretical understanding of church congregations as fields of boundary work in order to scrutinise spaces where pressures of displacement and church practices collide. The empirical results lead to two further contributions to the literature on gentrification. Firstly, church congregations are not merely a segregating force. As socially diverse ‘reviving communities’ they also provide a nucleus for the revitalisation of mutual living in inner-cities. Secondly, by enabling ‘spaces of possibility’ through ‘theo-ethic’ practices, church congregations create further possibilities for transformation within processes of urban change. This finding from within a particular form of neighbourhood organisation, questions the very core of gentrification creating ‘frontiers’ as boundaries between different lifeworlds.

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11

Gilligan, Philip A. "Faith-based practice". MacMillan Publishers Limited, 2009. http://hdl.handle.net/10454/2711.

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Yes
Faith-based social work is characterized by the recognition and acknowledgement of faith and faith-based values as significant sources of motivation and guidance. These may enhance professional values, but may also draw practitioners into direct conflict with secular values within the mainstream. This chapter explores the religious or faith-based origins of social work, the nature of faith-based practice, contemporary faith-based issues, and the global spread of social policies aimed at increasing the involvement of faith-based organizations in service delivery. It also seeks to highlight some of the dilemmas involved.

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Huth, Cathy. "Keeping the faith: An exploratory analysis of faith-based arbitration in Ontario". Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27989.

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In 2003, the Islamic Institute of Civil Justice announced their intention of providing arbitration services to resolve family law disputes according to Islamic law. Concerned that such arbitration might be inconsistent with principles of equality and Ontario family law, many women's organizations and members of the public called on the government of Ontario to prohibit the use of arbitration based on religious law, in particular Islamic law. On September 11, 2005 the Government of Ontario announced that all family arbitration must be conducted in accordance with Ontario and Canadian law, thereby making faith-based arbitration awards non-enforceable. The purpose of this study is to explore the media's representation of faith-based arbitration in family law. A latent content analysis of Ontario newspaper articles was conducted to explore how the media portrayed the issue of faith-based arbitration. A sample of editorial, column, and opinion pieces from mainstream English Ontario newspapers published between December 13, 2003 and February 16, 2006 were selected. An analysis of the articles found common representations of women, immigrants and the Islamic faith, multiculturalism and religious freedom, and the justice system. More specifically, the findings from this study indicate that the media was misguided in defining the issue of faith-based arbitration. This occurred in one of three ways; either as faith-based arbitration exceeding the boundaries of multiculturalism, as eroding the secular state, or as contradicting the principle of one law for all. A second finding from this study was that much of the media coverage was alarmist and misinformed with strong signs of Islamophobia and the stereotyping of religious groups. As well, in accordance with Ayelet Shachar's (2001, 2005) view that multiculturalism is often portrayed as in conflict with women's equality rights, one of the major findings of this study is that the media depicted faith-based arbitration as a competition between women's equality rights and religious freedom (or multiculturalism). In conclusion, it is argued that the media's representation of faith-based arbitration was frequently misleading, alarmist, and uninformed. Although faith-based arbitration is conducted in other faith communities, the media coverage focussed primarily on the Muslim community, with stereotypes and alarmist rhetoric pervasive throughout the coverage. Indeed, there was a lack of knowledge about Islam, faith-based arbitration, and multiculturalism in the media's representation of faith-based arbitration.

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13

Sandberg, Mark R. "Faith in the end the faith-life of Abraham in Hebrews 11 /". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Torres, John L. "The laughter of faith". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0562.

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15

Nabarro, Joseph Jonathan Nunes. "Good faith in bargaining". Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304397.

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16

Turner, Fiona. "Literature, intuition and faith". Thesis, University of Sussex, 2013. http://sro.sussex.ac.uk/id/eprint/47113/.

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This thesis is entitled ‘Literature, Intuition and Faith' and it aims to create a new critical perspective of Thomas Hardy's novels by examining four of his best-known works. I will suggest that the novels of Thomas Hardy reveal a particular narrative concerning the idea of spiritual intuition and the Hardyean protagonist. The discussion will use as its methodology a close analysis of the sub-textual impulses of the novels rather than the considerable biographical information that is already available on Thomas Hardy. The contention of the thesis is that in contrast to Hardy's expressed allegiance to agnosticism, an unspoken and so far unrecognised narrative of intuitive spiritual faith inhabits the text.

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Taylor, John William. "Paul's understanding of faith". Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616056.

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Groome, Thomas H. "Will There Be Faith?:". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103708.

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Toward the end of his public ministry, Jesus seems to wonder "will there be faith on earth" upon his second coming (Luke 18:8). The circumstances and challenges of our time now make this question all the more urgent, and an easy "yes" cannot be taken for granted. Rather, much depends on how and what faith we teach, and to what purpose. This presentation launched Tom Groome's new book, which he describes as "the capstone" of his life-long work in handing on the faith

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Clarke, Jeremy 1969. "A G'day for faith:". The Church in the 21st Century Center at Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104034.

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Horton, Ray. "American Literature's Secular Faith". Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491331157721026.

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Thola, Nadine. "From Faith to Form". VCU Scholars Compass, 2011. http://scholarscompass.vcu.edu/etd/2580.

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My life and my art are extensions of my Russian Orthodox faith and Slavic heritage. For many years, I have been influenced by religious folk objects and books found around my home and church. Ultimately, this led me to explore other traditional Slavic forms of iconography. Discovering the commonality between the Russian and American cultures and their arts and crafts has been an ongoing journey. Originally, whether showing the different ways to portray a flower or a saint, I used only paint. Now, I express my ideas through heating metal, glass, wax, and gems. Understanding how to combine centuries old techniques with a contemporary presentation has become a passion that continues to inspire my jewelry and sculpture.

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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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Godsell, Michael T. "James a living faith /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Henken, Helen Elizabeth. "Preservation of the faith". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Moyer, Joanne Marguerite. "Learning, faith, and sustainability in Kenya: considering the work of faith-based organizations". Springer Science and Business Media, 2012. http://hdl.handle.net/1993/11759.

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Sustainability, the work of building a world that is ecologically, socially and economically just, is essentially a learning process. To move more effectively toward this goal, a deeper understanding of learning is necessary. Non-governmental organizations (NGOs) have come to play a significant role within the sustainability project, and thus form the context for much learning toward sustainability. Faith-based organizations (FBOs) are a significant but understudied segment of the NGO family. This research investigates learning among individuals within FBOs doing environmental and development work in Kenya, using the framework of Mezirow’s transformative learning theory. The identity and function of these FBOs is profiled, highlighting the key role churches and faith-based agencies can play in effecting sustainable and holistic change in Global South countries, due to their rootedness in the community, the social capital they help produce, and the respect they receive from local people. Learning for sustainability is examined through interviews with participants from two case FBOs: A Rocha Kenya and Rural Service Programme of the East Africa Yearly Meeting of Friends. Attention to the context these organizations provide for learning highlighted the influence of supportive community, mentor relationships, teamwork, and training and evaluation structures. Learning outcomes covered a broad range of areas, with the highest proportion fitting within environment/conservation (e.g., linking faith and environmental concerns, and agriculture and birding skills) and community work (e.g., relating to people, managing groups, teaching and facilitation) umbrellas. Some transformative learning was experienced, mostly through learning in the instrumental domain. Key learning processes included observation and experience, training, practical application and learning from each other, highlighting the importance of embodied learning processes. Applying learning through action, both at work and in the home and community, was an important expression of learning for participants, though this expression was sometimes blocked by personal and social barriers that prevented the completion of the learning-action cycle.

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Jamieson, Alan Kevin. "A churchless faith : faith outside the evangelical Pentecostal/charismatic church of New Zealand". Thesis, University of Canterbury. Department of Sociology and Anthropology, 1998. http://hdl.handle.net/10092/2423.

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This research contributes to the growing literature on religious disaffiliation by considering the leaving process in one stream of the church which has not been the focus of previous qualitative studies - evangelical Pentecostal and charismatic churches in New Zealand. Contrary to expectation the findings show that long term, middle aged, key leadership people who were previously very committed to their churches are leaving such churches but not their faith. The research shows that such people leave due to fundamental transitions in the nature of their faith rather than because of a repudiation of that faith. Given the complex relationship that exists between individuals, their church and the wider society, it is suggested that it is the divergent changes within the wider society and the church that are encouraging increasing numbers of previously committed church participants and leaders to re-evaluate their faith. James Fowler's faith development model is used as a 'scaffold for insight' to explore these issues. Leavers are categorised into four groups displaying significantly different faith contents, understandings and operations. These groupings are not isolated faith positions but form way-points in discernible trajectories of faith. The formation of groups of church leavers are considered and an ongoing dialogue between them and the leaders of evangelical Pentecostal and charismatic churches proposed. Such a conversation is postulated as one way forward for the institutional churches and the isolated post-church groups in an increasinglypostmodem society. The research is based on interviews with ninety eight church leavers, ten marginal church attenders, fifty four church leaders and the participant observations of the researcher. Interviewees were located through a snowballing technique, a methodology that both shapes and limits the nature of the findings.

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Worsley, Howard. "The inner-child as a resource to adult faith development (faith in transition)". Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368224.

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Yui, Jien Yoong (Regina). "“Faith is a fine invention": Emily Dickinson’s Role(s) in Epistemology and Faith". Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1584553779278779.

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Pandya, Samta. "Faith, spirituality and social work education : deliberating guru-led and Hindu-inspired faith movements". Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/89102/.

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This thesis presents a reflection on a series of published papers which attempt to explore, in the systematic way, the interface between guru-led and Hindu-inspired faith movements, Indic spirituality and social work through conceptual and empirical considerations. The context of guru-led and Hindu-inspired faith movements, and their spirituality, has been explored through a meta-analysis, followed by qualitative studies of five contemporary guru-led movements and their distinctive styles of seva or social service – “mission”-isation; syncretism, lived religion and organised charity; millenarianism, post-apocalyptic vision and social service; humanity, divinity and service; and austerity, nationalism and service. This is followed by a study of followers/adherents who participate in social services of these guru-led and Hindu-inspired faith-movements and beneficiaries, through five fairly large datasets. The first dataset is on adherents of these movements and what motivates them to join, serve and gain. The second dataset is on followers of a particular new movement and how they derive their sense of well-being from the same. The third dataset is on beneficiaries of social initiatives of these movements and organisations. The fourth dataset is beneficiaries of a particular spiritual programme of the Art of Living Foundation called the Sudarshan Kriya. The fifth dataset is on a similar spiritual programme for adolescents and how it positively influences them. Theoretically it can be said that the adherents and beneficiaries together form a habitus of these movements. I finally discuss, through two published works in social work journals, as to how a specific spiritual technique of a guru movement and spirituality in general is perceived as having critical bearings for the social work discipline in the contemporary Indian and South Asian contexts. The structure of the thesis illustrates the progressive nature of the research and demonstrates how the component parts come together to form a cumulative and coherent case. The collection of works argues the following contentions, to make critical contributions to the domain knowledge of guru-led movements, faith, spirituality and social work. Guru-led and Hindu-inspired faith movements use social service as a legitimising trope. Guru-led and Hindu-inspired faith movements have implicit and explicit spiritual techniques, which accompany the social service/work package. Followers and beneficiaries of these movements gain materially and spiritually, which keeps them motivated to be aligned. This in turn contributes to the fellowship of guru-led movements. For the social work discipline, the phenomenon of guru-led movements is an important aspect to be paid attention to. Their social service engagements call for a need for working in or with guru-led movements as a part of social work practice horizon. With this focus, in the published works, implications for the discipline of social work are drawn out and made explicit. The power of a cumulative study using a range of empirical tools is shown.

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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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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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Foco, Rebecca. "The Role of Faith Leaders in Partnerships among Health Promotion Researchers and Faith Communities". VCU Scholars Compass, 2011. http://scholarscompass.vcu.edu/etd/2542.

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Faith communities are often used as used as sites for health promotion research and the leaders of those faith communities play an important role in successful campus/faith community partnerships. This study examined (a) faith leaders’ definitions of health, (b) ways in which faith leaders envision campus/faith community partnerships to be structured, and (c) faith leaders’ perceptions of the roles that faith leaders may assume in such partnerships. Grounded theory methodology was used. In depth interviews were conducted with ten clergy members. The findings revealed that clergy embraced a holistic definition of health. They expressed a desire to participate in studies that resulted in improved health and contributed to improved relationships with the university. The clergy’s perceived roles in research that emerged from this study were (a) provide approval, (b) recruit participants, (c) identify volunteers, (d) lend influence, (e) keep information flowing, (f) serve as spiritual teacher/educator, and (g) provide input on the study design. A theory of the process of negotiating clergy roles emerged from the data. This theory suggests that the process of negotiating clergy roles is a fluid and iterative process that occurs at several phases of the research process from entertaining a proposal to participate in research through conducting the study. Implications for researchers include (a) investing time to develop relationships with faith communities, (b) identifying the importance of a holistic definition of health, (c) maintaining flexibility regarding the roles clergy may assume, and (d) identifying links between study objectives and the mission of the congregation.

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Leet, Susan. "On fire with faith St. Albert's youth ministry's adaptation of Generations of faith project /". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Hicks, Christopher. "Good faith relations: Using relational contract theory to interpret express terms of good faith". Thesis, Hicks, Christopher (2011) Good faith relations: Using relational contract theory to interpret express terms of good faith. Honours thesis, Murdoch University, 2011. https://researchrepository.murdoch.edu.au/id/eprint/41615/.

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This paper addresses the meaning of the phrase 'good faith' where it appears in the express terms of a commercial contract. The purpose of this paper is to set out a methodology by which courts can consistently and predictably interpret the meaning of express obligations of good faith. It will be demonstrated that, by considering certain common contractual characteristics, a court can interpret such terms with greater fidelity to the parties' objectively ascertained intentions, in a way that is both reasoned and reasonable…

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35

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

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Spackman, Carl K. "Parents passing on the faith". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Davies, Glenn Naunton. "Faith and obedience in Romans". Thesis, University of Sheffield, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328767.

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Mcbride, David. "Moral equality : article of faith". Thesis, Open University, 2017. http://oro.open.ac.uk/50735/.

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In the first part of this thesis I demonstrate that the best arguments we have for the equal moral worth of all human beings are incorrigibly defective. This is a problem because many people hold that equality between persons in the political, legal and social realms depends on and is justified by their equal value in the moral realm. I solve the problem in the second part of my thesis by developing an account of human worth which cuts the chain of dependency so that political, legal and social equality needn’t hang on moral equality. The result is an account of human value as neither equal nor unequal and which preserves and satisfies the spirit of moral and political egalitarianism. What is that spirit? That everyone matters and no-one more than any other.

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Joppy, Sophia L. "Faith, hope, and Demo Dispo". Thesis, Massachusetts Institute of Technology, 1995. http://hdl.handle.net/1721.1/67436.

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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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Wheeler, Robert H. "Faith, holiness and the marketplace". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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43

Yeung, Maureen Wing-sheung. "A comparison of faith in Jesus and Paul with special reference to "faith that can remove mountains" and "your faith has healed/saved you"". Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU484141.

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This thesis aims to clarify the Jesus-Paul relationship with regard to the issue of faith. Two groups of Jesus' sayings ("Faith that can remove mountains" and "Your faith has healed/saved you") are chosen as the starting-point of comparison. Special attention is also paid to Paul's use of Hab 2:4 and Gen 15:6. The picture of the Jesus-Paul relationship that emerges is a complex one. To a great extent the similarity between Jesus and Paul is due to their common Jewish heritage. The early Church plays a part in influencing Paul's concept of faith and Paul himself reinterprets the Jewish Scriptures in an innovative manner. At the same time, Paul is found to be greatly indebted to Jesus for his concept of faith. First, there is evidence that Paul uses the Jesus tradition in his discussion of faith. Jesus' mounting-removing sayings are found to be the most probable source of Paul's statement in 1 Cor 13:2. Second, the distinctive teaching of Paul, namely, his doctrine of justification by faith as exemplified in his use of Gen 15:6, is found in its seminal form in Jesus. Paul's pistis christou is built on Jesus' claims for faith in his own person as expressed in his pronouncement: "Your faith has healed/saved you". Paul's reckoning language echoes Jesus' offer of a salvation that imparts purity to the ritually impure. In conclusion, the present study proposes that Paul should properly be viewed as a follower and interpreter of Jesus rather than as "the second founder of Christianity". With regard to the issue of faith, Paul's contribution lies in his development of the Christological and salvational aspects of faith inherent in the teaching of Jesus while assuming the theological and miraculous aspects of faith which are prominent in Jesus' sayings.

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Boober, Becky Hayes. "Spirited Youth/Thriving Youth: Adolescents' Perspectives on Nurturing Thriving Outcomes Through Faith Development". Fogler Library, University of Maine, 2005. http://www.library.umaine.edu/theses/pdf/BooberBH2005.pdf.

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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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Ackerley, Glyn. "Importing 'faith' : the effect of American 'word of faith' culture on contemporary English evangelical revivalism". Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/importing-faith(6027989b-8a08-48cf-9d99-aa0718254729).html.

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This thesis is an investigation of three exemplary ‘faith ministries’ that are, or have been recently, active in the South-East of England. These ministries have embraced principle from the American Health Wealth and Prosperity Movement (HWPM). The author seeks to demonstrate that key concepts and approaches in the self- presentation or rhetoric of these church leaders have their foundations in popular American culture that has developed since the early 19th century, and that distinctive characteristics of these ministries are particular examples of the globalisation of American culture and, particularly, its distinctive pragmatism. The three ministries considered are Michael Reid, Colin Urquhart and Jerry Savelle (an American with an international ministry and offices in the UK). An interpretative methodology employing two cultural frameworks to deconstruct the movement’s rhetoric is applied to the writings, webcasts and other teaching materials marketed by these ministries. The first of these frameworks is a historical, interpretative theory acknowledging the distinctive influence of Pragmatism, Scottish Common Sense Realism, the Protestant Work Ethic and neo-Gnosticism that are an explanation of the roots and the continuing development of this way of thinking in American culture (and the globalisation of its religion). The second framework is a more religious interpretation that explains the nature of the movement’s ethos, worldview and interpretive assumptions. It acknowledges the influence of Positive Thinking, Subjective Idealism, Transcendentalism and New Thought. An analysis of the performative rhetoric and teachings of the three persons considered (and their mentors) examines the use of mechanistic language and concepts such as principles, steps and keys to describe how their teachings can work for people’s benefit. The thesis asks: What social and theological construction of reality, and what factors or reasons, make these ministries appealing to people, and what is the true nature of what these ministries offer? After a literature review and initial methodology, the rhetorical analysis proceeds by considering the nature of the ministries using insights from narrative theory, psychology, congregational studies, Maussian analysis, organisational theory, and theories of enchantment, charisma, class and cognitive dissonance. This thesis observes that while pragmatic religious solutions attract adherents disenchanted by advanced secularization in modern Britain, this often results in bewilderment when the promises of the rhetors fail. The thesis is original in its finding that many of the miracles claimed by such charismatic ministries are the result of suggestion similar to the miracles of the mind cure movement of the nineteenth century and any seemingly miraculous financial provision to leaders is the result of members of their discourse community giving in the hope that they may receive in return, these miracles are therefore often socially constructed.

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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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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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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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Dickens, LaTangee DeGrace. "Faith Leaders' Experiences on Health Counseling Provided to Their Congregation". ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7132.

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Numerous faith-based organizations (FBOs), denominations, and religious groups are represented in the United States. Faith leaders have the responsibility of addressing the spiritual needs of the congregation; however, the health needs of parishioners may be a point of discussion faith leaders should address. Communities surrounding FBOs may have limited health care services, lack transportation, and have serious health issues. The purpose of this phenomenological qualitative study was to explore the experiences of faith leaders on giving health counseling to their congregation. Faith leaders play an essential role in providing health counseling on various health topics to their congregation and community. A total of 15 faith leaders were recruited from 6 counties in North Carolina by convenience sampling. Face-to-face face semi-structured interviews was the data collection method. The transformational leadership theory was used to examine how faith leaders motivate parishioners through constructs of the framework. Using NVivo, a qualitative data analysis software tool, the coded results indicated that faith leaders need specialized training to provide health counseling to parishioners about health issues shared beyond their field of expertise. The insight gained from faith leaders was important to understand the health-related resources needed to improve the health of parishioners. This study may be useful for faith leaders, public health educators, health policy makers, and researchers seeking to understand faith leaders' experiences; it could impact positive social change by providing resources and training needed to combat health-related issues within congregations.

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