Texte remanié de: Diss.--Evangelisch-Theologische Fakultät--Tübingen--Eberhard-Karls-Universität, 1996. Titre de soutenance : Christian Gottlob Barth : Studien zur Biographie und Bibliographie einer führenden Gestalt der württembergischen Erweckungsbewegung. / Bibliogr. p. 177-292.

Diss.--Philosophische Fakultät--Freiburg i. Br., 1978. / Index.

Afhandling--Humanistiske fakultetsråd--Odense, 1992. / Résumé en danois et allemand.

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Thesis (Ph.D.)--Boston University / PROBLEM: The problem of this dissertation is to determine the development of the views of conversion in the Christian church. This study is concerned with the two extreme schools of thought in regard to conversion which are evident in the church today. For the most part, the two trends of thinking have existed independently of each other, yet the objectives in general are the same for both. The gradual growth conversion has been associated with Christian education. The cataclysmic conversion has come to be associated with certain typee of evangelism and revivalism. This study seeks to indicate points of agreement and disagreement between the two methods of entering the Christian life and, further, to find a mediating position between the two. PROCEDURE: The major works of men who represent each era in Christian history, from the beginning of the ministry of Jesus to the present time, have been studied to determine the position the church has held, during these different intervals, concerning the method of entering the Christian life. The findings have been written in chronological order. Once the positions of either the gradual or the cataclysmic conversion have been established, the implications in favor of Christian education have been indicated. Careful analysis of the information gained from an adequate sampling of the books and articles written on the subject has made it possible to arrive at a mediating position between the two methods of conversion. [TRUNCATED]

St Juliana is a legendary saint, whose actual existence is most improbable, although relics purportedly existed. The approximate date of her martyrdom is c. 305-310. According to the Bollandist Acta Sanctorum , the facts of her story are very briefly as follows: her legend is set in the time of the Diocletian persecutions, when Juliana, daughter of Affricanus (a pagan) lived in Nicomedia. She was betrothed to Eleusius, an official ofNicomedia and a cohort of Maximian the emperor. When Eleusius enquired about the wedding, Juliana (already a convert) refused to marry him until he became a prefect When he had achieved this promotion, Juliana now required his conversion to Christianity. First her father and then Eleusius tortured her. Upon being imprisoned, a demon attempted to trick her, but she foiled him and miraculously escaped further harm as an angel appeared to assist her. The tortures meant for her harmed many of Eleusius' soldiers, and others, impressed by her example, converted to Christianity and were immediately beheaded. Juliana, impervious to whatever hideous tortures had been devised for her, was beheaded. Sephonia/Sophia, a devout Christian woman of some material wealth, carried her body to Puzzeoli in Italy and buried it with ceremony. Meanwhile Eleusius and his soldiers drowned at sea and their bodies were eaten by beasts. Cynewulf makes a number of emendations to this story, some in order to improve the character of the heroine, but he was clearly reliant upon the common source, which certainly ante-dated AD 568, when Juliana's remains were removed from Puzzeoli, an event which the source does not mention. The first reference to her legend is found in a martyrology ascribed to Jerome (d. 420) entitled Martyrologium Vetustissium. Bede includes a very short version in his Latin Martyrology, but the first vernacular English version of her tale is Cynewulf's Juliana, which was written in the ninth century. It is generally agreed that the source for Cynewulf's version is either the first of two Latin lives of St Juliana published in the Acta Sanctorum for February 16 by Bolland in the seventeenth century, or a version very close to it. Although Bolland's compilation is a seventeenth-century work, the sources which he used were very inuch older. (Her tale is omitted from Aldhelm's De Virginitate, as well as from Aelfric's Lives of the Saints.) The Liflade is a twelfth-century early Middle English version. Seyn Julien is a fourteenth-century ScDttish version which is based on the Legenda Aurea, but the version from the South English Legendary is not Versions of the tale of St Juliana appear in Anglo-Norman, Irish, Italian (Peter, Archbishop ofNaples 1094-1111), Swedish, Greek (Symeon Metaphrastes (d. 965). Jacobus de Voragine's Legenda Aurea, prepared in the thirteenth century by a Dominican, is the basis for many of the versions, most certainly of Caxton's translation of 1483. Her day is remembered on 16 February. / English Studies / M.A. (English)

A debate surrounds the topic of best practices for faculty development. There are those that hold the position that faculty are more likely to develop as a faculty member when they experience an enhancement program, rather than training and development. Still others argue the opposite position claiming that there are unintended negative consequences from faculty mentoring programs. This research examined the practices of mentoring among full-time faculty at member schools of the Council for Christian Colleges and Universities (CCCU). This study was adapted from “The Nature of Workplace Mentoring Relationships among Faculty Members in Christian Higher Education,” a study done by Cunningham (1996). This research described the nature of mentoring among faculty in Christian higher education institutions by explaining the actual mentoring practices taking places in CCCU member schools, by examining the institution’s prioritization of mentoring, and by describing the conditions that might affect the development and maintenance of successful, ongoing mentoring relationships. Finally, this research provided a four-factor description of mentoring’s best practices: Career Guide, Friend, Discipleship, and Information Source. This study provides a clear picture of mentoring practices and how they might be generalized to best fit all Christian higher education institutions. Because Christian higher education institutions are uniquely positioned within society to have significant impact on current and future generations, and because the literature base is lacking in the area of Christian higher education faculty development and mentoring practices, this study provides a convincing argument for the use of mentoring as a best training practice in Christian higher education.

with Prof. Lisa Cahill, Prof. Thomas Hibbs, and Fr. Michael Himes / Robsham Theater

New Testament / (M.Th.(New Testament))

For over four hundred years Richard Hooker has been firmly attached to the Church of England and his life and writings used to promote and preserve that institution’s self-understanding. Consensus as to his theological beliefs and ecclesiastical loyalties has, however, never been reached – even though each generation of scholars has claimed to discover the 'real' Richard Hooker. In spite of the differing, and often conflicting interpretations, there have been several constants – beliefs about Hooker and his work that have remained virtually unchallenged throughout the centuries. The aim of this thesis has been to examine three of those aspects and in so doing ascertain whether their truth is more assumed than proven. The first of these assumptions is the fundamental belief that Hooker is attached securely to the English Church and that their identities are so interwoven that to speak of one is to speak of the other. The second is that Hooker’s prose – his unique writing style and powerful rhetoric – can be ignored in the process of determining his theology. And thirdly, the widely-held belief that, as the 'champion of reason', Hooker’s faith is essentially rational and that God is perceived and experienced primarily through the intellect. Challenging the truth of each of these statements leads to an uncertainty about Hooker that, rather than negating scholarship, allows research to be liberated from the dominance of categorisation. Such a change would acknowledge that Hooker's theology transcends Anglican studies and would allow his radical thinking to reach a wider audience.