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)

Leaders in Christian ministry, in many instances, are in a crisis of competence. This research was a comparative analysis of select ministry professionals for the purpose of determining their perceptions as to the necessary leadership competencies needed for leadership in Christian ministry. The research problem that was addressed is not a new problem but one that must continue to be addressed as long as theological institutions of higher learning have the purpose of training and preparing vocational ministry leaders for Christian service. The purpose of the research that was to develop a comparative analysis of ministry professionals perceptions of the necessary character qualities and competencies for vocational ministry leaders in order to enhance ministry training. The literature review section identified the needs for this study. A theological foundation was set by looking at leaders in both Old and New Testaments and identifying the models and skills of a leader. The character and qualifications for leadership according to the Scriptures were also identified. The model of leadership that was developed in the study was a model that sees the ministry leader as a shepherd, which encompasses a variety of leadership skills, attitudes and behaviors. These were analyzed through the literature from a biblical and non-biblical leadership perspective. Other research was also analyzed in order to discover what other researchers had discovered to enhance the process of training as well. The methodology used was for the purpose of discovering the perceptions of the ministry professionals being surveyed. The study used an expert panel to assist in the development of a survey instrument that asked respondents to rank a list of leadership competencies as to their importance for ministry leaders. The respondents were asked to analyze the personal characteristics necessary for effective ministry leadership. The survey used two sample populations, local church leaders and denominational/institutional leaders which included state convention leadership and directors of associational missions. The analysis of data and correlations of the perceptions between the groups in the study was completed. The chapter that deals with data analysis shows how the data was analyzed and the responses within groups according to age, education and other demographic data. Final conclusions and implications from the research were drawn. Chapter 5 draws out conclusions from the findings in the data and it was discovered that a set of character qualities and leadership competencies existed among the ministry professionals surveyed that can be used in a variety of settings for training and preparing those who are in training for vocational Christian ministry. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Thesis advisor: Stephen J. Pope / In the book Agape and Eros, Anders Nygren proposes a way to understand and analyze Christian love in four “dimensions.” He writes: Love expresses a relation between a subject who loves and an object that is loved. If we turn our attention to the object, and confine ourselves to personal objects, love will be seen to take four different forms, which we shall here describe as the ‘dimensions' of love. These are (1) God's love for man, (2) man's love for God, (3) man's love for his fellow-man, and (4) man's self-love. Throughout the course of her writing, Dorothy Day addresses each of these “dimensions of love” and proposes that none can exist properly in isolation from the other three. How did Dorothy Day understand the proper relationship between these four dimensions? Is her description of the integration of these four dimensions of love appropriate to Christian theology and ethics, and is she consistent in her theology? I argue that Day's writing reveals a harmonious and proper integration of these four dimensions of love, and that she does so properly within the framework of Christian theology. I will do so in the following steps: I will begin by examining Day's understanding of God's love for humanity (Part I), our love for God (Part II), proper love for neighbor (Part III), and proper love for self (Part IV). I will then present a counter-argument (Part VI), and will conclude with an explanation of Day's integration of the four dimensions of love (Part V). / Thesis (BA) — Boston College, 2003. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Theology. / Discipline: College Honors Program.

This dissertation analyzes cultural attitudes and modes of reception of Christian antiquity and Early Christian art in late sixteenth-century post-Tridentine Rome, and its effects on the antiquarian, historical, and artistic culture of the time. It challenges the established scholarly paradigm that Christian archaeology was an apologetic discipline and the by-product of Catholic ideology, and argues instead that the discovery and investigation of Christian antiquity was instrumental to the critical reappraisal of the methods of classical historical scholarship, leading to a fundamental revolution in both historical and antiquarian method, and artistic taste. With their unrefined formal qualities, rather unappealing to eyes still accustomed to Renaissance style, Early Christian artifacts played a fundamental role in establishing less narrow criteria to approach and assess art beyond the classical canon, paving the way for a new and more favorable evaluation of art objects hitherto ignored when not despised.

Thesis (D.Ed.Min.)--Southwestern Baptist Theological Seminary, 2006. / Includes bibliographical references (leaves 154-160).

Thesis (Ph. D.)--Columbia University, 1937. / Vita. Published also without thesis note. Bibliography: p. [195]-201.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003. / Abstract and vita. Includes bibliographical references (leaves 204-206).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1975. / Abstract. Includes bibliographical references (leaves 73-78).

Thesis (D. Ed. Min.)--Southwestern Baptist Theological Seminary, 2002. / Includes bibliographical references (leaves 127-137).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes abstract. Includes bibliographical references (leaves 194-202).