Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2003. / Abstract. Includes bibliographical references (leaves 62-65).

This study sought to find out if there is a correlation between the wellbeing and work performance of Christian managers and support from their families. Based on Don Browning’s revised correlation approach to practical theology, the study employed a mixed methods research design (quantitative and qualitative). This study involved an empirical study with thirty-two (32) Christian managers in Ohangwena Region, Namibia. The participants in the empirical study either completed a questionnaire or participated in an interview. Additionally, six biblical leaders and other key scriptures were selected to draw theological principles related to Christian managers’ wellbeing and work performance in relation to family support. The results revealed that Christian managers’ experiences at work, at home and at church affect their physical, emotional, psychological, social and spiritual wellbeing; wellbeing affects the work performance of Christian managers, family support plays a significant role in the wellbeing and work performance of Christian managers; most Christian managers do receive support from their families, but families can do much more; Christian managers have a role to play in gaining support from their families; the church has a part to play in enhancing family support to address the wellbeing needs and work performance of Christian managers. Based on the findings, the study culminated in the designing of a model to enhance the wellbeing and work performance of Christian managers, which can be used by Christian managers, Christian managers’ families and Christian practitioners such as pastors and counsellors. Osmer’s four tasks of practical theology were found to be especially useful for pastoral intervention. / Thesis (PhD)--University of Pretoria, 2018. / University of Pretoria / Practical Theology / PhD / Unrestricted

This study was designed to investigate the function of an individual's level of Christian conservatism and one's current attitude toward seeking professional psychotherapeutic help.

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No description available.

本研究針對中國城市教會信徒年輕化的現象，以北京一三自教會為個案分析，了解「八零後」的中國基督徒如何理解和實踐基督信仰，並探討這個群體的崛起如何改造城市基督教的面貌。八零後的中國基督徒在信徒身份建構上所強調的是理性學習及積極入世的。他們在對信仰的理解和實踐的過程中塑造了一種中產價值。這種中產價值不單體現在「高學歷」、「城市」、「創新」等文化資本上，更重視回歸到傳統的家庭價值和對社會的正面價值。本文也反映了基督教與國家權力之間的互動，指出兩者相互依存和調適，但教會仍受制於政府主導的宗教政策。教會在限制中調動信徒的力量發掘空間，實踐他們的信仰理念。 / Christianity in China has been traditionally attracted socially disadvantaged groups; however, this has recently changed with the rising number of young and educated worshipers in China’s urban churches, especially in metropolitan cities. This study examines a group of Post-80s Chinese Christians at a Three-Self church in Beijing by looking at (1) How these young followers understand and practice religion in their everyday lives? (2) And how their everyday practice and understanding of religion shape and change the image of urban Christianity? The Post-80s Chinese Christians place the importance of rational study and social engagement in constructing religious identity. The ways they interpret their faith reflect the middle class values by emphasizing family values and favoring economic and political stability. The study also shows that the state-church relation is mutually dependent and adaptive but the religious matters are still largely controlled by the political authority. Subject to the limitations imposed by the government, the church has managed to find room by making use of the creativity of the Christians to actualize their faith. / Detailed summary in vernacular field only. / 陳丹. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 131-139). / Abstracts in Chinese and English. / Chen Dan.

published_or_final_version / abstract / toc / Educational Psychology / Master / Master of Social Sciences

Thesis advisor: Thomas Stegman / Thesis advisor: Colleen Griffith / The fundamental premise underlying this work is that in Rom 5:1-11, Paul presents God’s reconciliation of humanity with Godself through Jesus’ death as both a key expression of God’s salvific activity and as the foundation and model of reconciliation among peoples. Contrary to studies which create a dichotomy in Paul’s understanding of reconciliation as either a reconciliation between God and humans or a reconciliation among humans themselves, this study presents reconciliation as a key Pauline soteriological expression which has both vertical and horizontal implications with emphasis on how Paul’s theology of reconciliation shapes his discourse on God’s righteousness and the social relationship of the new people of God, especially in reference to gender and ethnic/racial relationships. While there may be no explicit reference to the horizontal dimension of reconciliation in the text of Rom 5:1-11, it is the task of this study to demonstrate that in the letter to the Romans, horizontal reconciliation presupposes vertical reconciliation and both are inseparable. Among ndi Igbo, the perennial cultural practice of inequality and the subordination of persons because of ethnicity/class (Osu Caste System) and gender (discrimination and subordination of women) are among the major causes of disaffections that breed tensions, conflicts, and division within the community. This study proposes that embodying Paul’s ethics of vertical and horizontal reconciliation by the Igbo Christian communities can go a long way towards enhancing social and cultural transformation that can lead to peaceful interpersonal relationships and a just Christian community. / Thesis (STL) — Boston College, 2018. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

This research is about practising friendship as a Christian in contemporary contexts. The thesis uses methods of practical theology, explained in the first chapter, to explore three practices that are important to many young adult Christians: Facebook, friendship and faith. In Chapter 2 we attend to descriptions of Facebook and friendship practices of young adult Christians based on qualitative research conducted through fieldwork. Models are developed to organize assumptions and values of the participants and provide a framework for analysis. In Chapter 3 the practices are placed in the context of wider social/cultural dimensions in order to recognize ways the young people involved in the fieldwork are following culture and where they are being counter-cultural. In Chapter 4 we view what are interpreted as value-laden practices alongside various theologies of friendship. In the fifth chapter the social/cultural aspects of friendship practices encounter and engage with the theological perspectives. The analysis is based on an understanding of the relationship between faith practices and the ‘wider culture' that has been established by the preceding chapters. The final stage of an initial iteration of the practical theology cycle is implementation of reformed practices, illustrated by examples and conclusions in Chapter 6. This application of the practical theology cycle raises consciousness of the need for connection of personal practices and becomes a catalyst for a continuous cycle of examining and reflecting on experiences, contexts, and faith perspectives. The theological voice of young adult Christians is heard and valued in realizing friendship as a means of fulfilling a call in Christ.

My dissertation explores the minimizing, and often dismissal, of the evangelical conservative tradition of African-American Christianity within African-American studies. I argue that the primary cause of this development derives from the hermeneutics and methodologies employed by contemporary Black theologians and “Afrocentric-liberationist” scholars. Generally, these hermeneutics and methodologies were originally proposed by secular Black Nationalist and Black Power advocates during the Civil Rights Movement. This is seen in three areas: First, there is an interpretation of “Whiteness,” or European-Americans as completely corrupt and unredeemable. Second, there are calls for “Blackness,” or African-Americans to racially and socially segregate from Whiteness. Last, there are concepts of an “Ideal-Blackness,” a renewed or transformed Blackness created independently from Whiteness. These and other principles were employed by many contemporary Black scholars to various degrees. Furthermore, I argue that these principles sustain influential Black Nationalist/Black Power historiographies, and shape the dominant trends within the discipline. I maintain that there are two conflicting traditions within African American culture: the religious tradition of conservative evangelicalism that was established during colonialism, and the secularist tradition of Black Nationalism and Black Power which originated during the civil rights movement. These traditions opposed one another during the civil rights movement. Later, this conflict was grafted into the academy, where it continues through the scholarship of many Black theologians and Afrocentric-liberationist scholars. Finally, I discuss the theology of Jupiter Hammon, an 18th century Christian slave, as a representative of the conservative tradition of African American Christianity. I argue that it is essential that scholars explore Hammon's theology, and the conservative tradition of African-American Christianity during colonialism, for a variety of reasons: first, it is important to understand this tradition, as it has shaped African-American Christianity and the Black church more than any other; second, exploring the conservative tradition during colonialism provides the constructive theologies, and alternative conservative historiographies, that complement the Black Nationalist/Black Power historiographies advocated by many contemporary Black scholars.