Thesis (D. Min.)--Iliff School of Theology, 2006. / Includes abstract. Includes bibliographical references (leaves 124-127).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 1989. / Includes prospectus. This is an electronic reproduction of TREN, #049-0059. Includes bibliographical references (leaves 161-167; 46-50).

Thesis (D. Min.)--Covenant Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 102-105).

Thesis (D. Min.)--Covenant Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 102-105).

Churches are always already in crisis. In this study, I take the current crisis of churches as a point of departure in order to offer a critical and constructive account of church as open(ed) community. In conversation with Ernst Troeltsch (1865-1923) - a conversation which concentrates on a hermeneutical-constructive rather than a historical-critical retrieval of his interdisciplinary thinking - I argue that the communities which constitute church need to be elasticised in order to engage the 'finite other' (the creature) and the 'infinite other' (the creator). My study counters common characterisations of the current crisis of churches in which diversification is interpreted as the reason and de-diversification is interpreted as the response to crisis. In these characterisations, churches are closed off against the 'other'. In three parts which examine the controversial but connected concepts of 'religiosity', 'community', and 'identity', I suggest that the sociological closure against the finite other and the theological closure against the infinite other are connected. Taking trust as a central category, I argue that both the finite other and the infinite other are constitutive of church. Trust opens identity to alterity. Thus, I advocate a turn in the interpretation of the identity of Christianity - from identity as a 'propositional possession' to identity as a 'performative project'. The identity of Christianity is 'done' rather than 'described' in the practices of church. Church, then, is a 'work in movement', continually constituted through the encounter with the finite and the infinite other in Jesus Christ. My study contributes to ecclesial practices and to reflections on ecclesial practices in the current crisis of churches through the elasticisation of ecclesiology. It retrieves Troeltsch's interdisciplinary thinking for the controversies which revolve around the construction of community today, opening up innovative and instructive approaches to the investigation of the practices of Christianity past and present.

No description available.

In the years following the Religious Worship Census of 1851, there was a general increase in anxiety about the state of working-class churchgoing. Many prominent church leaders and social commentators believed that rapid industrialisation and urbanisation had led to the ‘alienation’ of the working classes from the practice of religious worship. The working classes were largely seen as ‘irreligious’ and not interested in aligning themselves to the customs of the rising middle classes who were seen as the stalwarts of the churches. The later nineteenth century was a time of anxiety for many clergy, and prominent social investigators, such as Charles Booth, carried out studies into the extent of poverty amongst various sections of society. A growing recognition of the problem of poverty led to some considering that financial disadvantage was a barrier to the churchgoing habits of the working classes. However, these ‘pessimistic’ perceptions of working-class churchgoing could originate from very different interpretations of the new industrial world, and from different conceptions of human nature. A large part of Karl Marx’s legacy has been his linking of ‘irreligion’ to the oppression of the ‘proletariat’ under industrial capitalism and Frederick Engels legitimised Marx’s theories with his 1845 book on the Condition of the Working Classes in England. However, part of the problem of interpreting Victorian affiliation to the churches is that so much effort has gone into either supporting or refuting the Marxist view amongst historians that the actual purpose of the enquiry has been somewhat lost. There has developed in recent years a rather disconnected debate with the ‘revisionist’ case the strongest and the belief that churches were middle-class institutions overturned by a recourse to ‘social composition analysis’. In effect, the revisionists have employed the use of the occupational analysis of churchgoers from which to discern the social ‘class’ make up of individual churches, which has provided evidence for widespread and significant working-class churchgoing. However, when this methodology is investigated, it is not hard to find critics of the use of occupational titles as a guide to nineteenth-century social ‘class’. This study is an attempt to look at churchgoing from a point of view that does not rely on occupational labels as the indicator of the social make-up of churches. Rather, it employs the use of the Scottish valuation rolls, which provided the official rented value of all properties, as a tool from which to develop a wide-ranging analysis of churchgoing, work and status in a nineteenth-century industrial town. It is, in large part, a study of housing and employment structures as gauged from a systematic analysis of the valuation rolls, the results of which are then measured against the four main Presbyterian churches of the town. The subject of the research is Falkirk because it experienced the transition from a traditional to industrial economy needed to evaluate the impact of industrialisation on working-class churchgoing. The study spans 1860 to 1890 and evaluates both points in time. It is effectively a historical investigation into the social and occupational structure of Falkirk town householders and how the main Presbyterian churches of the area reflected this societal formation. It naturally includes a large component of how social ‘status’ was ordered amongst the core householder population in terms of work, social relations, property and churchgoing. In addition, the methodology employed in the form of property valuations has produced a critique of the traditional system of classification by occupation and somewhat challenged its reliability.

In recent years, an increasing amount of research has been conducted on the topic of personal spiritual practices, such as prayer. Fewer studies have been conducted on reasons for changes in the frequency of such practices within the church. Those that have addressed church behavior have most often measured attendance and membership. It is the goal of this study to conceptualize potential causes for changes in personal prayer practice at one church. A yearlong marketing campaign was used to help increase church attenders’ frequency of the personal spiritual practice of prayer. Two cross-sectional studies were conducted one-year apart and revealed a significant increase in prayer. Possible reasons for this change, limitations and suggestions for further research will be discussed.

The assumption of the current study is that ongoing church attendance is a foundational component of the quest for genuine discipleship in young people. Chapter 1 examines the problem of the exodus of youth from the church and defines the critical terms for this study. The research questions used to guide the study are introduced. The purpose of this study was to use Wesley Black's Lasting Faith Scale (LFS) to compare the lasting faith tendency of youth (reflected by their LFS scores) with what their youth ministers believed would be their groups' LFS scores. LFS responses were also evaluated for the effects on scores of the four domains of influence. Chapter 2 reviews existing literature pertinent to this study. The issues that have been explored are the biblical basis for church attendance, the period of adolescence, spiritual influences of adolescents and young adults, and youth ministry models proposed to better address the issue of genuine discipleship. Chapter 3 describes the process by which data for this study was gathered. All full-time youth ministers in Southern Baptist Convention churches in Kentucky and South Carolina were invited to participate in the LFS survey and to elicit the involvement of their students. Chapter 4 reports on the analysis of the data from the completed surveys. Results were analyzed concerning the significance on scores of the four domains of influence (discipleship and spiritual depth; family influence; mentoring and intergenerational influences; and peer influences). Youth ministers' scores (predictive of their students' scores) and student scores were compared. Finally, the effects of significant demographic items relating to students' family life and their identification with Jesus Christ were examined. The final chapter presents the researcher's conclusions based on the findings of this study. All four of the domains of influence had a strongly significant relationship with students' lasting faith tendency. Youth ministers scored significantly lower on the LFS than the students. The possible reasons for this variance are explored. The strong variance shown in student responses according to the significant demographic groupings are also examined. Based on the results of this research, applications are made for the practice of youth ministry in local churches. Suggestions for further research are offered. / 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.

The purpose of this study was to examine the claim that 70 to 90% of youth ministry graduates from conservative Southern Baptist churches leave the church after high school graduation. In order to accomplish this goal, the researcher compared current levels of church involvement among young adults with their youth ministry commitment levels to look for significant relationships between the two and to obtain a valid retention statistic. The research design for this study was essentially quantitative. Young adults who graduated high school prior to the year 2008 from twelve Southern Baptist churches were surveyed to gather data regarding their previous youth ministry commitments and current levels of church involvement. Survey data was compiled, coded, and analyzed using a series of Chi-Square tests and t-tests to determine the statistical significance between these two categories. An overall retention rate of 88% was observed for all levels of youth ministry commitment, and over 70% of the survey respondents reported that they never dropped out of church between the ages of 18 and 22. Keywords . Retention, Youth Ministry Commitment, Drop Out, Church Involvement / 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.