Дисертації: "Church Club of New York"

1

Norrix, Robert J. "A revitalization strategy for Central New York United Methodist churches." Available from ProQuest, 2007. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=1&sid=14&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626366131&scaling=FULL&ts=1263922998&vtype=PQD&rqt=309&TS=1263923009&clientId=10355.

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2

Seniuta, Isabella. "Histoire du Eye Club : les valeurs de la photographie : Paris-New York (1960-1989)." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H004.

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Cette thèse s’interroge sur l’invention d’une formule : The Eye Club. Inventée par l’historienne américaine Eugenia Parry, elle désigne un regroupement actif dans les années 1960-1990 composé de : Pierre Apraxine, Hugues Autexier, François Braunschweig, Françoise Heilbrun, André Jammes, Gérard Lévy, Harry Lunn, Philippe Néagu, Alain Paviot, Richard Pare, Sam Wagstaff et Robert Mapplethorpe. Ces douze figures vivent entre la France et les États-Unis et sont rattachées par plusieurs facteurs culturels et temporels. Ce «club» n’est pas à proprement parler un cercle de sociabilités, c’est une constellation, une nébuleuse faite de positionnements culturels épars et de projets artistiques divers. La question principale qui a guidé cette enquête est la suivante : en quoi ce Eye Club et ses acteurs, pris individuellement, ont-t-ils contribué à réévaluer la valeur commerciale, esthétique et institutionnelle, de la photographie dans les années 1960-1990 entre Paris et New York ? La chronologie démarre avec les engagements d’André Jammes dans le monde de la photographie au tournant des années 1960 et se termine en 1989, l’année de la mort de Mapplethorpe. L’enquête réalisée dans les archives et auprès des acteurs a fait émerger des noms connus, et d’autres, qui sont demeurés dans les coulisses de l’histoire. Cette étude se propose de lever le voile sur un réseau interdépendant d’acteurs, dont les intérêts communs pour la photographie ont permis de créer le marché de la photographie, tel que nous le connaissons aujourd’hui, et son institutionnalisation. Le premier volume de la thèse propose, dans une perspective transatlantique, une réflexion sur ce regroupement à partir des images et des correspondances. Le second volume rassemble vingt-quatre entretiens réalisés au cours des cinq années de recherche. D’abord avec les figures du Eye Club (Pierre Apraxine, Françoise Heilbrun, Richard Pare et Alain Paviot), puis avec les familles des acteurs du Eye Club et enfin avec diverses personnalités du monde photographique (Frish Brandt, Peter Bunnell, Denis Canguilhem, Sylviane De Decker, Viviane Esders, Patrick Faigenbaum, Philippe Garner, Maria Morris Hambourg, Susan Kismaric, Hans Peter Kraus Jr., Harold Jones, Baudoin Lebon, Eugenia Parry, Françoise Reynaud, Samia Saouma et Daniel Wolf). Ensemble, les deux volumes esquissent une histoire de rencontres entre des passionnés de photographie qui s’est principalement articulée sous une forme orale entre la France et les États-Unis dans les années 1960-1980
This thesis questions the invention of a phrase : The Eye Club. Invented by the American historian Eugenia Parry, it has been designating a grouping active in the 1960s-1980s composed of : Pierre Apraxine, Hugues Autexier, François Braunschweig, Françoise Heilbrun, André Jammes, Gérard Lévy, Harry Lunn, Philippe Néagu, Alain Paviot, Richard Pare, Sam Wagstaff and Robert Mapplethorpe. These twelve characters lived between France and the United States and are connected and related by several cultural and temporal factors. This grouping is not, strictly speaking, a circle of sociability, it is rather a constellation or a nebula made of scattered cultural positions and diverse artistic projects. The main question that guided this survey is the following: in what way does the Eye Club and its individual actors contributed to the re-evaluation of the commercial, aesthetic and institutional value of photography between the early 1960s and the late 1990s among Paris and New York ? The chronology begins with André Jammes' involvement in the world of photography and ends in 1989, the year of Mapplethorpe's death. An inquiry of archives and key players has brought to light some well-known names, and others that remained in the shadow of history. This study aims at unveiling an interdependent network of actors, whose common interests in photography have made it possible to establish, in one generation, the photography market as we know it today. The first volume of the thesis offers, from a transatlantic perspective; an investigation and analysis of this based on photographs and correspondences. The second volume brings together twenty-four interviews conducted over my five years of doctoral research. First with the main protagonists of The Eye Club (Pierre Apraxine, Françoise Heilbrun, Richard Pare and Alain Paviot), then with the families of The Eye Club and finally with various personalities from the world of photography (Frish Brandt, Peter Bunnell, Denis Canguilhem, Sylviane De Decker, Viviane Esders, Patrick Faigenbaum, Philippe Garner, Maria Morris Hamburg, Susan Kismaric, Hans Peter Kraus Jr, Harold Jones, Baudoin Lebon, Eugenia Parry, Françoise Reynaud, Samia Saouma and Daniel Wolf). Together, the two volumes sketch a history of encounters between photography enthusiasts that has, up to now, been mainly articulated in oral form between France and the United States in the 1960s and 1980s

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3

Chan, Timothy K. T. "Preaching to first-generation Chinese immigrants in New York City." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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4

Kellner, Ernest C. "An Evangelical Christian approach to shock incarceration programming in New York State." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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5

Archer, Allan Frost. "Holy Trinity Russian Orthodox Church, Yonkers, New York biography of a parish /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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6

Swanson, Christopher. "The rebirth of a cathedral an oral account of the renewal of parish life at the Orthodox Cathedral of the Holy Virgin Protection, New York, New York /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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7

Szto, Paul C. H. "A model of covenantal church renewal and inter-church relation the development of multi-racial, multi-cultural Reformed urban ministry in New York City /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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8

Williams, Joan M. "The Role of Resistance to Change in Church Sustainability in Harlem, New York." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274282.

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The purpose of writing The Role of Resistance to Change in Church Sustainability in Harlem, New York is to determine the role that resistance to change plays in ensuring that a church continues to survive in the face of the gentrification of the Harlem community. (Abstract shortened by ProQuest.)

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9

Richman, Lisa Helene. "From Subculture to Mass Culture: The Impact of Internet Photography on the New York Club Scene." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1205860298.

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10

Edmonson, Patricia K. "The tension between art and industry the Art-In-Trades Club of New York, 1906-1935 /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 121 p, 2008. http://proquest.umi.com/pqdweb?did=1605134201&sid=3&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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11

Downs, David E. "Planting Nazarene churches in selected cities on the Southern Tier zone of the Upstate New York District community selection /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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12

Kwan, Henry W. "An alternative model of leadership development in a multi-ethnic church in New York City." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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13

Ntoto, Ngoma Roger. "Best practices for church planting in Metro New York City among French-speaking African immigrants." Thesis, Nyack College, Alliance Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10161694.

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The purpose of writing this project, Best Practices for Church Planting in Metro New York City among French-Speaking African Immigrants is to determine and to expose best practices in planting churches among French-speaking African immigrants in the Metro New York City area. This study seeks to contribute valuable insight and information for newcomers to new church plantings in this area on the use of best practices for starting a successful and healthy church.

Chapter 1 develops the purpose, goals, context, and rationale of the project. This chapter introduces the hypothesis and research questions. It also describes the limitations of the study and assumptions. The theoretical and theological foundations for researching are developed in this chapter.

Chapter 2 provides previous research and review of related literature for identifying relationships between ideas and practices, establishing the context of the project, and seeking new lines of inquiry.

Chapter 3 sets forth the research methodology utilized in approaching this project by interviewing ten active church planters in the Metro New York City area who have been in ministry for more than five years. The questions are divided into three sections: the history of the church, the procedures on the call to ministry, and the ministry strategies. In data collection, the key words coding in interviews is used to categorize the results.

Chapter 4 presents an analysis of the method used to gather supporting data in the hypotheses found through the interviews. The resulting data showed eight best practices available for church planters. Hypothesis 1: The participants affirmed as best practice the selection of a good location of the church plant. Hypothesis 2: The participants affirmed as a best practice team building for leadership. Hypothesis 3: The participants affirmed as a best practice imparting vision to leaders. Hypothesis 4: The participants affirm as a best practice targeting the community leaders. Hypothesis 5: The participants affirm as a best practice to concentrate effort on the French language first. Hypothesis 6: The participants affirm as a best practice addressing the need to provide social services. Hypothesis 7: The participants affirm as a best practice the use of African style music in worship service. Hypothesis 8: The participants affirm as a best practice training leaders from other nationalities. This is followed by a detailed study of the workings and effective church planting in this area.

Chapter 5 assesses the conclusions, research implications, and points to the strategy for areas of further research on preparing seminars for the current church planters and the newcomers called to this type of ministry and specially this people group.

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14

DeLuca, Lorraine Susanna. "Adult education and the ambivalence of the Catholic Church towards modern American society, in the Archdiocese of New York: 1860-1911/by Lorraine Susanna DeLuca." Access Digital Full Text version, 1994. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11586825.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1994.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references (leaves 308-323).

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15

Descoteaux, William R. "First Fundamentalist Baptist School : a sociological inquiry." Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/720154.

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This research describes the social structure of a fundamentalist Baptist Christian School, labeled as First Fundamentalist Baptist School (FFBS). The case study is based on field research extending from August, 1985 through June, 1987. The methodology consisted primarily of qualitative measures: non-participant observation, semi-structured and informal interviews, thematic analysis and historical research. Additionally a brief quantitative survey was given. The methodology's components produce "thick description."The findings place First Fundamentalist Baptist Church (FFBC), the organization which operates the school, in the context of American Protestant fundamentalism. The church and school are shown as representing a separatist fundamentalist category. Discussion of the development of Christian schools in the United States, since the mid-1960's, along with the causes prompting the movement and the specific founding of FFBS embody chapter two. The thematic analysis of FFBS's fundamentalist curricula, based on an inerrant Bible as the pervasive controlling integrator, is the topic of chapter three. Chapter four examines the organization's relationship with the larger society: other churches, public educational authorities, the state and the larger world. Social control mechanisms functioning to reinforce the group's unique subcultural identity are detailed in the fifth chapter.The theoretical premises proposed to explain the FFBS are: 1) fundamentalism is an enduring conservative movement in reaction to modernity; 2) the FFBS-FFBC community is representative of a countercultural subculture; and 3) FFBS is a component of FFBC's sect-like orientation.Fundamentalism, once 'thought doomed to extinction as a result of the forces of modernity, remains a vital movement. Evidence of the movement's strength includes the presence of a conservatively estimated four million fundamentalists, political activism, tele-evangelism and the rise of Christian schools. Modernity, rather than extinguishing fundamentalism, has evoked strong reactions reinforcing the movement. FFBS is a component of these reactions.
Department of History

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16

Khor, Laura O. "The faith-based initiative debate : an examination of The New York Times and The Washington Times mythologies /." Connect to online version, 2005. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2005/112.pdf.

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17

Huntley, Heather Maurine. "Taming debauchery : church discipline in the Presbytery of St Andrews and the American colonies of New Jersey and New York, 1750-1800." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13663.

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Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.

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18

Chang, Kil Jun. "Teaching the priorities of ministry to existing members and newcomers." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 1998.
Abstract. Lesson plans in appendices appear in English and Korean. Includes bibliographical references (leaves 110-112).

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19

Reider, Brett J. "The process of designing a mission statement, a vision statement, purpose statements, and leadership job descriptions for the First Baptist Church, Homer, New York." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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20

Wilson, Bernard R. "An extrapolation of biblical principles from the sermons of the senior ministers of the Riverside Church in the city of New York." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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21

Deptula, Richard. "Polish immigrants, Conventual Franciscans, and Franciscan Sisters of St. Joseph Corpus Christi Roman Catholic Church, Buffalo, New York, 1898-1939 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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22

Zielinski, Martin A. "The promotion of better race relations the Catholic Interracial Council of New York, 1934-1945 /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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23

Foulke, Mary Lova. "Through the eye of the needle : inquiry into the formation of white, affluent Protestants in worship /." Access Digital Full Text version, 1996. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11974643.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1996.
Typescript; issued also on microfilm. Sponsor: Mary Boys. Dissertation Committee: Douglas M. Sloan. Includes bibliographical references (leaves 205-215).

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24

Reddick, Bridget Louise. ""Hitched to a Steam Engine": Marriage and Crises of Gender at Park Church in Nineteenth-Century Elmira, New York." W&M ScholarWorks, 2002. https://scholarworks.wm.edu/etd/1539626374.

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25

Bulthuis, Kyle Timothy. "Four steeples over the city streets Trinity Episcopal, St. Philip's Episcopal, John Street Methodist, and African Methodist Episcopal Zion churches in New York City, 1760-1840 /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1417804641&SrchMode=1&sid=3&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220029856&clientId=10355.

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26

Shaheen, Fred Mark G. "A tale of two churches the Toledo and New York Archdioceses of the Antiochian Church in North America, 1936-1975 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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27

Murray, J.-Glenn. ""Ole-time religion" examining the values expressed in contemporary black African American Roman Catholic Sunday eucharist /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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28

Sanders, Martin. "Creating a character-based leadership development course for business professionals and church leaders at Alliance Theological Seminary, New York City campus." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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29

Baker, Alan T. "Establishment of a Christian community at Fort Wadsworth, Staten Island, New York a systems approach integrating a Reformed theology of ministry into a military chapel setting /." Theological Research Exchange Network (TREN) Access this title online, 1997. http://www.tren.com/search.cfm?p068-0086.

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30

Carney, Thomas E. "A religious conflict in education the King's College controversy as a historical precedent to separation of church and state, 1752-1756 /." Morgantown, W. Va. : [West Virginia University Libraries], 2001. http://etd.wvu.edu/templates/showETD.cfm?recnum=2207.

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Thesis (Ph. D.)--West Virginia University, 2001.
Title from document title page. Document formatted into pages; contains vii, 237, 5 p. Vita. Includes abstract. Includes bibliographical references (p. 226-237).

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31

Austin-Lucas, Barbara Etta. "Educating the African American child : the Concord Baptist Elementary School experience, 1960-1990 /." Access Digital Full Text version, 1992. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11229354.

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Анотація:

Thesis (Ed.D.)--Teachers College, Columbia University, 1992.
Typescript; issued also on microfilm. Sponsor: William Bean Kennedy. Dissertation Committee: Douglas Sloan. Includes bibliographical references (leaves 243-252).

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32

Harlow, Martha Susan. "Confronting racism : The Riverside Church's efforts at social change, 1969-1979 /." Access Digital Full Text version, 1995. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11750959.

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Анотація:

Thesis (Ed.D.)--Teachers College, Columbia University, 1995.
Typescript; issued also on microfilm. Sponsor: William Bean Kennedy. Dissertation Committee: Douglas M. Sloan. Includes bibliographical references (leaves 281-310).

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33

Cunningham-Fleming, Jeryl Lee. "“WE SANG ALLELUIA, PRAISE THE LORD!”: AFRICAN-AMERICAN IDENTITY AND THE USE AND RECEPTION OF MUSIC WITHIN A SEVENTH-DAY ADVENTIST CHURCH IN NEW YORK CITY, 1970 – 2010." UKnowledge, 2013. http://uknowledge.uky.edu/music_etds/15.

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The Ephesus Seventh-day Church, one of the first Black SDA churches that were formed in the New York City area during the late 1920s and early 1930s, is one church that has been faced with the challenge of maintaining traditional repertoire and musical practices, while including more popular genres and styles that lay outside the SDA guidelines. Located in Central Harlem, Ephesus is surrounded by the cultural and historical influences within the Harlem community. The Ephesus Church, based on extant hymnals and the recollections of church members, continued in the Euro-centric musical traditions of early SDA churches until the 1960s, when it began to explore African-inspired musical practices. Around 1970, close in time to the SDA 1972 Music Guidelines were instituted, a struggle between Euro-centric versus Afro-centric musical cultures became apparent. Following introductory chapters on the history of African-American membership in the SDA Church from the 19th century to the early 20th century and early musical leaders of Ephesus Church, the musical practices of Ephesus from 1970 to 2010 serves as the focus of this study.

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34

Allen, Sophia I. "Knowledge, Attitudes, Beliefs, and Behaviors of Diabetes Among Afro-Caribbeans Near Brooklyn." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/566.

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Literature has found that some minority groups with diabetes have a negative perception of medical professionals when a health problem occurs. This trend is particularly problematic with the diabetes epidemic in the United States. African Americans are more than 2 times as likely to die from diabetes than are Whites, and diabetes prevalence has increased exponentially in New York City where a majority of Afro-Caribbeans live. To address this problem, a cross-sectional design was used to recruit Afro-Caribbeans diagnosed with type 2 diabetes across 7 churches to examine whether shared knowledge, attitudes, beliefs, and behaviors about diabetes screening and its complications exist, and whether they would attend a type 2 diabetes class or workshop at their church. A 114-item questionnaire, adapted from reliable and validated national health surveys, was administered to a convenience sample of 67 participants aged 35 to 90 to collect demographic, health, and cultural belief information. The conceptual frameworks of the social ecological and cultural consensus models were used for discovery of social influences and shared knowledge of type 2 diabetes. A cultural consensus analysis of 28 eligible participants was used to infer trustworthy answers to cultural questions. Participants demonstrated an above-average knowledge of type 2 diabetes, with a level of agreement of .52 ('.192 SD); further, 85.2% reported that they would attend a diabetes class or workshop at their church. These findings promote social change by educating Afro-Caribbeans about diabetes, and by facilitating partnerships between churches and doctors. Future community-based research with churches could help to improve glycemic control and delay the onset of type 2 diabetes.

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35

Helmet, Marie. "MEIKELJOHN, Norman: The Church and the Lupaqa of Chucuito in the colonial period: Christianización or Evangelización?;Center for Mission Studies-lnstituto de Estudios aymaras. Maryknoll, New York 10545 (914-941-7590). 1984. Dos volúmenes offset 33'6 + 195 p. (notas y bibliografía)." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/121814.

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36

Mills, Kamara Carol V. "Do No Harm?Trauma-Informed Lens for Trauma-Informed Ministry| A Study of the Impact of the Helping Churches in Trauma Awareness Workshop (HCTAW) on Trauma Awareness among predominantly African- and Caribbean-American leaders in Church of God 7th Day churches in the Bronx and Brooklyn, New York." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10275904.

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The aim of this dissertation, Do No Harm: Trauma-Informed Lens for Trauma-Informed Ministry: A study of the Impact of the Helping Churches in Trauma Awareness Workshop (HC-TAW) on Trauma Awareness Among Predominantly African- and Caribbean-American leaders in Church of God 7th Day churches in the Bronx and Brooklyn, New York, is to conduct an experimental study assessing whether HC-TAW is an effective intervention to increase trauma awareness among participating leaders?pastors and lay leaders. The study used a trauma-informed quiz as a pretest to measure trauma awareness of 41 participants (participants from churches in the two experimental groups)) prior to participation in HC-TAW. The same trauma-informed quiz was given to participants as a posttest to assess whether change in levels of trauma awareness occurred. A control group of 10 participants also completed the trauma-informed quiz but did not participate in HC-TAW. Chapter 1 develops the purpose, goal, ministry context, and general scope of this study. Chapter 2 provides a review of germane literature related to the need for trauma awareness, nature and impact of psychological trauma, healing trauma, the fundamental elements of trauma-informed care (TIC)/trauma-informed ministry (TIM), and biblical and theological literature advocating for trauma-informed ministry. Chapter 3 sets forth the research methodology utilized in recruiting and selecting participants, description of instrument used to collect and measure data, and a description of how the intervention was executed. Chapter 4 presents an analysis of the findings. Chapter 5 assesses the data and points to strategies for areas of further research of trauma awareness among leaders in the Church of God 7th Day and leaders in other denominations or faith-based organizations.

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37

Coe, Aaron B. "CHURCH PLANTING IN NEW YORK CITY: A CASE FOR A GLOBAL CITIES CHURCH PLANTING STRATEGY." Thesis, 2012. http://hdl.handle.net/10392/4119.

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This thesis looks at the missiological implications of church planting in global cities. Chapter 1 introduces the main argument for this thesis: that all evangelism strategies should hold church planting as the end goal and that the most strategic places to implement these strategies are our global cities as evidenced by what has happened in New York City. The chapter will begin with a look at the significant movement that has happened in Manhattan over a twenty year period (1990- 2010) with the evangelical population of the city growing from less than one percent evangelical to now more than three percent. An introduction to the definition of global cities will segue into a look at the imperative for church planting initiatives in these cities. Chapter 2 will offer a deeper study of the characteristics of a global city and the missiological significance of such cities. It will explore world urbanization in light of the fact that over 50 percent of the world now lives in cities. The strategic nature of the cities will be analyzed given the influence that global cities have on the culture of the rest of the world. Finally, New York City will be shown as a global city and its significance on the missiological landscape will be highlighted. Chapter 3 provides a history of some of the major New York City church planting initiatives. Specifically, it will review the church planting history of Concerts of Prayer and the Church Multiplication Alliance, Timothy Keller and Redeemer Presbyterian Church and Jim Cymbala and The Brooklyn Tabernacle. Lastly this chapter will reveal methodologies used by other prominent ministries to reach the city context. Chapter 4 will look at implications learned from New York City on how a global city church planting strategy could impact the Southern Baptist Convention. A look at the history of SBC church planting in New York City will be looked at with special attention being paid to the effectiveness of these strategies. Chapter 5 will conclude this thesis with a look at the lessons learned during this research process. It will also look at three areas of further study that are needed. This work contends that the priority of all missions strategies should be a focused approach on global city church planting. This will prove to be an effective use of people and financial resources that ultimately has an impact on the whole world.

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Bartholomew, Rudolph Tucker. "Reviving orthodoxy a study of Redeemer Presbyterian Church in New York City /." 2000. http://purl.galileo.usg.edu/uga%5Fetd/bartholomew%5Frudolph%5Ft%5F200012%5Fphd.

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Koeth, Stephen M. "The Suburban Church: Catholic Parishes and Politics in Metropolitan New York, 1945-1985." Thesis, 2020. https://doi.org/10.7916/d8-pxv3-0s23.

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This dissertation explores the effects of postwar suburbanization on American Catholicism by studying the dioceses of metropolitan New York, especially the creation and expansion of the Diocese of Rockville Centre in suburban Long Island. Throughout the 1960s the Diocese of Rockville Centre was one of the fastest growing Catholic communities in the country and was hailed as the nation’s first suburban diocese and a model for the future of the U.S. Church. The project details how Catholic pastoral leaders grappled with the rapid exodus of the faithful from urban ethnic neighborhoods to newly built suburbs, and how Catholic sociologists and intellectuals assessed the effects of suburbanization. I argue that postwar suburbanization revolutionized the sacred space of the parish, the relationship between clergy and laity, and conceptions of Catholic education. In suburbia the communal life of the ethnic parish yielded to the nuclear family and the home, the dominance of the clergy gave way to lay leadership and initiative, and devotion to parochial schools declined in favor of participation in public education. Suburbanization was thus a crucial catalyst of religious reform even before the Second Vatican Council. Similarly, suburbanization transformed Catholic participation in American politics. The economics of suburbia drove Catholic voters to prioritize tax relief and local control of public schools over the bishops’ demands for state funding of private schools. Suburban Catholics thus contributed to the growth of postwar conservatism and to the development of the culture wars that reconfigured American politics through the 1960s and 70s.

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Cowan, Nelson Robert. "Liturgical biography as liturgical theology: co-constructing theology at Hillsong Church, New York City." Thesis, 2019. https://hdl.handle.net/2144/37082.

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In the field of liturgical theology, there is a common understanding that the prescriptive theological claims of theologians do not often match the descriptive, lived reality of worshippers. Put differently, there is a gap between the “primary” theological activity of worship and the formal “secondary” theology of the academic liturgical theologian. Within this interstice lie the liturgical-theological articulations of “ordinary,” non-specialist worshippers. This project argues that liturgical theology has not focused upon the human subject to a sufficient standard and proposes the method of liturgical biography as a descriptive and analytically rich avenue to construct liturgical theologies. Liturgical biography utilizes longitudinal oral interviews and personal journal entries, supported by ethnographic fieldwork, to describe the lived reality of the “ordinary” primary theologian (the worshipper) engaging in worship and liturgical-theological reflection. In addition to a methodological proposal, this project offers and analyzes the liturgical biographies of two worshippers who attend the New York City campus of Hillsong Church, a global Pentecostal megachurch-turned-denomination. Chapter One discusses the theoretical underpinning to liturgical biography, incorporating the concept of the rhizome developed by Gilles Deleuze and Félix Guattari. Liturgical biography is needed because worship is too rhizomatically complex for the universalizing and prescriptive claims of liturgical theology. Chapter Two provides a working history and liturgical theology of Hillsong Church rendered from Hillsong’s primary sources (i.e., books, sermons, song lyrics, blogs). Chapters Three and Four examine the personal histories and liturgical-theological claims of these two “primary theologians” who attend Hillsong New York City, whose claims are then placed in conversation with liturgical-theological interlocutors and other allied fields of discourse. These chapters are “co-constructed” insofar as the primary theologians’ voices take the lead, but the researcher employs the thematization and organization of the materials. Their liturgical theologies demonstrate the “gap” between primary and secondary theology, elucidate the rhizomatic complexity of worship, and offer unique contributions to liturgical theology, especially by giving voice to the underrepresented perspectives of Pentecostals and Evangelicals. Chapter Five concludes the project by arguing in favor of liturgical biography as a viable method for liturgical theology and further theorizes its ecumenical import.
2021-07-25T00:00:00Z

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Hadjistoyanova, Iliyana. "“Under the glorious inter-American flag of New York” : Club Cubano Interamericano and the process of Cuban American community formation in New York City in the early 20th century." Thesis, 2013. http://hdl.handle.net/2152/24331.

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This report explores Club Cubano Inter-Americano’s history in order to show how it helped situate Cuban immigrants within the Anglo and Latino communities in New York City in the early 20th century, and it examines the ways in which immigrants balanced their island heritage with community building in the United States. The different parts of the report focus on the organization’s foundation, leadership, activities, events, and treatment of race. A historiography of similar social groups provides a necessary background of the overall structure and goals of Cuban mutual-aid societies. Although the question of race was never officially present in Club-related rhetoric, a number of similarities link its makeup and functions to an existing tradition of Afro-Cuban mutual-aid societies on the island and abroad. The analysis of the New York Club Cubano Inter-Americano provides a glimpse into a part of the Cuban migration in the United States that simply does not fit with the rest.
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Bradley, Eugene Leaveil Jr. "Faith-based institutions and the community development process Elim Christian Fellowship Church and the redevelopment of the Central Park Plaza in Buffalo, New York /." 2005. http://wwwlib.umi.com/dissertations/fullcit/1426738.

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Thesis (M.U.P.)--State University of New York at Buffalo, 2005.
Title from PDF title page (viewed on Feb. 1, 2006) Available through UMI ProQuest Digital Dissertations. Thesis adviser: Henry L. Taylor. Includes bibliographical references.

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Boyle, Jennifer. "Evangelists of Education: St. Philip’s Episcopal Church & Educational Activism in Post-World War II Harlem." Thesis, 2020. https://doi.org/10.7916/d8-exkt-pv04.

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Post-World War II public schools in Harlem, New York were segregated, under-resourced and educationally inequitable. Addressing disparities in education was of paramount importance for the socioeconomic mobility and future of the neighborhood. In an effort to understand how race, religion, community, and education intersected in this context, this dissertation answers the following research question: How did St. Philip’s, the first Black Episcopal church in the city and one of the most historic churches in Harlem, participate in education during the post-World War II period? Responding to and preventing inequities in the neighborhood, including the substandard state of the public schools, St. Philip’s served as an educational space and organizational base for the community. St. Philip’s participation accounts for the way a Black church emerged as a space for education when the public schools were foundering. The church’s ethos of education - community engagement - reframes traditional frameworks of teaching and learning beyond schoolhouse doors. During the postwar period, St. Philip’s expanded its in-house programming for Black children, youth and adults, constructing a new community youth center, where classes, tutoring, after-school activities, college counseling, career guidance, day-care, recreation and clubs were community staples. Understanding the importance of inclusivity, continuity and consistency, programming was accessible to the entire neighborhood, regardless of membership with year-round services such as summer camp and career counseling. As an organizational base, the church hosted education talks and committee meetings, facilitating a forum for the community to engage in critical conversations about the state of education. It was a safe space for transparency and troubleshooting. Concerns about education expanded beyond conversations in the church, however. St. Philip’s corresponded directly with city governance, petitioning school-makers with recommendations and demands. This dissertation broadens the traditional civil rights narrative of Black religious activism, which has the tendency to dichotomize who participated and how they participated. This polarization includes regions: North-South, religions: Christian-Muslim, figureheads: Martin Luther King, Jr.-Malcolm X, and strategies: peaceful-militant. Historians Charles Payne and Nikhil Pal Singh push back on this oversimplified interpretation as “King-centric.”* St. Philip’s educational activism foils this paradigm as a Black Episcopal institution in a northern city. St. Philip’s brings nuance to categorizations of Black churches as either being focused on the far-reaching goal of social transformation or compliant with conservative social philosophies based on respectability politics. Its participation was both radical (such as establishing educational programming at the Community youth center that was open to members and non-members alike, regardless of class, age, political or religious beliefs) and conservative (such as sitting out of the 1964 citywide school boycott, while the majority of the Black community participated). In this way, St. Philip’s educational activism in Harlem calls into question criticisms of the Black Episcopal Church that position it as elitist and accommodationist to white values and white power, hence, apathetic to the challenges facing the Black population in cities during the post-World War II period. *Nikhil Pal Singh, Black Is a Country: Race and the Unfinished Struggle for Democracy (Cambridge: Harvard University Press, 2004), 6; and Charles Payne, I’ve Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle (Berkeley: University of California Press, 1995), 419.

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