This dissertation provides a historical and theological examination of Baptist views of the gospel ministry from English Separatists of the late sixteenth century to the Southern Baptist Convention of the mid-1920s. Chapter 1 provides the thesis of the dissertation, background material to its being written, and the methodology by which its conclusions are reached. Chapters 2 through 4 provide overviews for the ministry among English Separatists, British Baptists of the seventeenth and eighteenth centuries, and American Baptists of the mid-seventeenth through the mid-nineteenth centuries, respectively. Each chapter focuses upon primary writings revealing each group's understanding of such issues as the office of the minister, the divine call to the ministry, ordination, preparation, the call by a congregation to a local church, and mutual responsibilities of ministers and church members. Chapters 5 through 7 examine the ministry among Southern Baptists from about 1865 to 1925. While the fifth chapter follows the same pattern as the previous three, Chapter 6 examines the beginning of a shift in the focus of the work of the minister from 1865 to 1900 with the introduction of organizational efficiency. Chapter 7 demonstrates that this shift became denominationally accepted during the early twentieth century. This work maintains that the heritage of Southern Baptists expressed consistent views concerning the office of the minister into the latter decades of the nineteenth century. The minister's call to the ministry, preparation, ordination, call to a congregation, and mutual responsibilities with church members were derived from clear biblical statements and principles. The end of the nineteenth century, however, witnessed a shift in the Southern Baptist view of the work of the ministry regarding the ability to produce quantifiable outcomes-a shift which became firmly established during the first two and a half decades of the twentieth century. This shift fueled a Baptist concern for organizational efficiency, a concern which viewed successful churches as those which were optimally organized to produce quantifiable results. Because pastors were seen as the key to organizational efficiency, they were judged according to the success of their churches' achieving those results. / 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.

Cette thèse s’intéresse aux Histoires de l’Église françaises et allemandes du XIXe siècle (1801-1914) destinées aux futurs prêtres ou pasteurs amenés à fréquenter les lieux de formation théologique. Le choix d’un double prisme de comparaison – bi-confessionnel (catholique et protestant) et binational (français et allemand) permet de s’interroger sur la dimension identitaire de l’historiographie ecclésiastique et de déterminer quelle appropriation ou instrumentalisation est faite de l’histoire de l’Église. La différence principale entre auteurs catholiques allemands et français tient à leur formation – les premiers évoluant surtout dans les facultés de théologie étatiques, les deuxièmes étant formés dans les grands séminaires – qui influe sur la conception des manuels. L’évocation d’ennemis de l’Église, davantage rhétorique dans la première moitié du siècle, se concrétise dans la deuxième moitié du siècle sous l’influence des conflits entre l’État et l’Église (lois scolaires en France, Kulturkampf en Allemagne). Dans l’étude thématique et le traitement de sujets sensibles, au-delà de la dimension érudite de certaines controverses, apparaissent des enjeux ecclésiastiques ou politiques de l’histoire de l’Église (notamment dans le contexte du Concile de Vatican I). Il ressort de l’étude de plusieurs épisodes de l’Église ancienne qu’auteurs catholiques et protestants n’achoppent pas sur les mêmes épisodes, car la signification ou le poids de l’Antiquité tardive n’est pas le même selon les confessions. La justification et l’explication de la conduite des évêques de Rome, comme Libère et Honorius par exemple, importent à la plupart des auteurs catholiques, nombreux à fustiger l’instrumentalisation du sujet par les adversaires de l’Église contrairement à leurs homologues protestants. Le contrôle du discours historique produit par le clergé catholique doit être vu comme une interaction de plusieurs dynamiques : contrôle des autorités ecclésiastiques en amont et en aval de la publication (exemplarité de quelques cas de livres censurés par la Congrégation de l’Index), implication des maisons d’éditions qui reproduisent les traces du contrôle ecclésiastique comme des garants d’orthodoxie, réception par la presse. / This study is based on French and German church histories of the 19th century (1801-1914) used by future priests or pastors in context of their theological education. By choosing a double prism for comparison - bi-confessional (Catholic and Protestant) and bi-national (French and German), the study focuses on the identity dimension and instrumentalization of ecclesiastical historiography and church history. The main difference between German and French Catholic authors is due to their educational training. While most German authors study in state faculties of theology, their French counterparts mostly study in seminaries and this difference influences the conception of the textbooks. During the first half of the century authors invoke so-called 'enemies of the church' mostly in a rhetorical way but during the second half of the century these invocations take on a more concrete character in context of state-church conflicts such as the school laws in France or the Kulturkampf in Germany. The content analysis did not only reveal controversies among scholars. In context of the First Vatican Council for example some controversies of history have a political or religious dimension as well.It emerges from the study of the chapters dedicated to the history of the ancient church that Catholic and Protestant authors are not always concerned about the same topics. Depending on the confession, the significance and the force of what we now call Late Antiquity is not the same.While this is not a priority for Protestant authors, most of their Catholic counterparts feel the need to justify and/or explain the actions of bishops of Rome such as Liberius or Honorius for example, or to insist on the instrumentalization of the topic by enemies of the church. The control of historical discourse produced by Catholic clergymen is to be understood as an interaction of several dynamics: control by the church authorities before and after a book is published (with exemplary censorship of certain books by the Congregation of the Index), publishing houses using ecclesiastical control to prove the orthodoxy of their books and reception by the press.

Thesis (M.A.)--香港中文大學硏究院神學學部. / Includes bibliographical references: leaves 285-299. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan shen xue xue bu. / 前言 --- p.1-9 / Chapter 第一章 --- 倪拆聲的生平及時代背景 / Chapter ´¡ --- 引言 --- p.10-12 / Chapter ´Ł --- 早期生活（一九○三´ؤ一九二一） --- p.12-21 / Chapter ´Ø --- 初期工作時期（一九二二´ؤ一九二七） --- p.22-33 / Chapter ´Ð --- 獨立工作發展期（一九二八´ؤ一九三四） --- p.34-44 / Chapter ´Þ --- 工作的再思想前後期（一九三五´ؤ一九四二） --- p.44-56 / Chapter ´Æ --- 後期的生活（一九四三´ؤ一九七二） --- p.56-72 / Chapter 第二章 --- 倪拆聲的教會觀念的探討 / Chapter ´¡ --- 引言 --- p.73-76 / Chapter ´Ł --- 前期´ؤ´ؤ一九四五年前對教會的基本觀念 / Chapter 一 --- 教會的意義及本質 --- p.77-80 / Chapter 二 --- 教會的類型 --- p.80-84 / Chapter 三 --- 地方和地方教會的意義 --- p.84-86 / Chapter 四 --- 地方教會與使徒（工人） --- p.86-107 / Chapter 五 --- 地方教會的組織及工作 --- p.107-122 / Chapter ´Ø --- 後期´ؤ´ؤ一九四五年對教會觀念的一些基本改變 / Chapter 一 --- 工作中心的地方教會與普通的地方教會之別 --- p.123-127 / Chapter 二 --- 使徒與長老的關係 --- p.127-129 / Chapter 三 --- 教會中的權柄與順服 --- p.129-134 / Chapter 四 --- 使徒間「工作團體」性質的改變 --- p.134-136 / Chapter 五 --- 使徒質素的要求 --- p.136-138 / Chapter 六 --- 信心事業的處理及使徒的經濟問題 --- p.139-140 / Chapter 七 --- 福音移民的推行 --- p.141-146 / Chapter 第三章 --- 倪拆聲教會觀中主要觀念的討論及批評 / Chapter ´¡ --- 引言 --- p.147-148 / Chapter ´Ł --- 對倪拆聲的教會觀中幾個主要觀念的討論及批評 / Chapter 一 --- 教會的意義及本質問題 --- p.149-174 / Chapter 二 --- 「地方教會」及「字派」問題 --- p.175-188 / Chapter 三 --- 「使徒」和「工作」的問題 --- p.188-213 / Chapter 第四章 --- 聚會所的發展與其在中國教會史中的地位 / Chapter ´¡ --- 引言 --- p.214-215 / Chapter ´Ł --- 「聚會所」發展原因的探讨 / Chapter 一 --- 迎合民族主義的浪潮 --- p.216-226 / Chapter 二 --- 配合時代背景的需求 --- p.227-235 / Chapter 三 --- 「使徒」身份的特性 --- p.235-259 / Chapter 四 --- 教會總動員的力量 --- p.239-247 / Chapter ´Ø --- 「聚會所」在近代中國教會史中的表現和批評 / Chapter 一 --- 在「本色教會」運動中的表現 --- p.247-255 / Chapter 二 --- 在「平信徒訓練」運動中的表現 --- p.255-263 / Chapter 三 --- 對「讀經態度」和「字派」的表現 --- p.263-276 / 結語 --- p.277-284 / 參考書目 --- p.285-299

論文(哲學碩士)--香港中文大學硏究院政治及公共行政學部,1994. / 參考文獻: leaves 137-152 / 何榮漢. / 圖表目錄 --- p.i / 主要官方文件縮寫表 --- p.ii / Chapter 第一章 --- 導言 --- p.1-5 / Chapter 第二章 --- 從國家與宗教的關係看中國共產黨的宗教政策 --- p.6-25 / Chapter 第一節 --- 研究中共宗教政策的起點 --- p.6-11 / Chapter 第二節 --- 中國共產黨與基督教的初步接觸 --- p.12-14 / Chapter 第三節 --- 中共建國至文革前的宗教政策 --- p.15-17 / Chapter 第四節 --- 文革期間的宗教政策 --- p.18-19 / Chapter 第五節 --- 文革後的宗教政策 --- p.20-25 / Chapter 第三章 --- 合法性危機下的宗教政策 --- p.26-58 / Chapter 第一節 --- 八十年代的宗教政策：合法性的危機與回應 --- p.26-30 / Chapter 第二節 --- 八十年代宗教政策的基礎：「十九號文件」 --- p.31-46 / Chapter 第三節 --- 九十年代的宗教政策：從「宗教法」到「六號文件」 --- p.47-58 / Chapter 第四章 --- 非官方意見中的基督教 --- p.59-86 / Chapter 第一節 --- 引言 --- p.59-61 / Chapter 第二節 --- 基督教作為一種道德取向的選擇 --- p.62-70 / Chapter 第三節 --- 有關基督教與科學的關係 --- p.71-79 / Chapter 第四節 --- 有關基督教對政治的影響 --- p.80-86 / Chapter 第五章 --- 基督教--股社會力量的興起 --- p.87-102 / Chapter 第一節 --- 關於國家與社會關係的討論 --- p.87-91 / Chapter 第二節 --- 一股社會力量的興起 --- p.92-96 / Chapter 第三節 --- 基督教在官方政策下的政治取向 --- p.97-102 / Chapter 第六章 --- 结論 --- p.103-107 / 註釋 / 第一章 --- p.108 / 第二章 --- p.109-112 / 第三章 --- p.113-122 / 第四章 --- p.123-128 / 第五章 --- p.129-134 / 第六章 --- p.135-136 / 書目 / 中、英文單行本及文集 --- p.137-142 / 英文期刊論文 --- p.143-144 / 中文期刊論文及報章 --- p.145-152

No description available.

王澤堂. / "2009年6月". / "2009 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 103-105). / Abstracts in Chinese and English. / Wang Zetang. / Chapter 第一章 --- 導論 / Chapter I. --- 引言 --- p.1 / Chapter II. --- 本硏究的重要和意義 --- p.1 / Chapter III. --- 與本硏究有關的學述著作 --- p.2 / Chapter IV. --- 硏究範圍 --- p.4 / Chapter V. --- 硏究方法及目的 --- p.4 / Chapter VI. --- 硏究資料來源 --- p.5 / Chapter VII. --- 硏究之限制 --- p.6 / Chapter 第二章 --- 循道公會在1940年代至1950年代的主要發展 / Chapter I. --- 引言 --- p.8 / Chapter II. --- 循道公會在1940年代的發展：籌建九龍堂和 九龍循道學校 --- p.8 / Chapter III. --- 循道公會在1950年代的發展 --- p.15 / Chapter 1. --- 九龍循道中學 --- p.15 / Chapter 2. --- 循道夜校 --- p.18 / Chapter 3. --- 石硤尾天台學校（循道會學校） --- p.18 / Chapter 4. --- 循道公會香港教區成立 --- p.20 / Chapter 5. --- 官塘循道學校 --- p.23 / Chapter IV. --- 小結 --- p.24 / Chapter 第三章 --- 循道公會在I960年代的主要發展 / Chapter I. --- 引言 --- p.27 / Chapter II. --- 北角堂及北角循道學校 --- p.27 / Chapter III. --- 官塘建堂建校計劃 --- p.33 / Chapter IV. --- 官塘區廉價房屋計劃 --- p.34 / Chapter V. --- 官塘雞寮徙置區 --- p.38 / Chapter 1. --- 官塘循道學校 --- p.38 / Chapter 2. --- 官塘循道診所 --- p.39 / Chapter VI. --- 官塘支堂 --- p.41 / Chapter VII. --- 華英中學 --- p.42 / Chapter VIII. --- 小結 --- p.45 / Chapter 第四章 --- 評析循道公會在1948年至1971年間的發展 / Chapter I. --- 循道公會在1948至1971年間對香港社會的貢獻 --- p.47 / Chapter 1. --- 學校教育 --- p.47 / Chapter 2. --- 房屋居所 --- p.48 / Chapter 3. --- 社會服務 --- p.50 / Chapter II. --- 發展背後的有利因素和優勢 --- p.51 / Chapter 1. --- 宣教士的角色和貢獻 --- p.52 / Chapter 2. --- 本地堂會的穩固基礎 --- p.55 / Chapter III. --- 跨越過的危機 --- p.57 / Chapter 1. --- 由建校達至建堂的夢想幻滅：策略的誤失？ --- p.57 / Chapter 2. --- 財政重擔：好大喜功的結果？ --- p.60 / Chapter 3. --- 華人教牧的培訓與流失，十個救火的青年？ --- p.63 / Chapter IV. --- 小結 --- p.68 / Chapter 第五章 --- 結論 / Chapter I. --- 教會對辦學校的重視 --- p.69 / Chapter II. --- 肩負對弱勢社群的承擔 --- p.70 / Chapter III. --- 大堂、細堂的資源共享 --- p.71 / Chapter IV. --- 三結合的文化 --- p.72 / Chapter V. --- 結語 --- p.73 / 附錄 --- p.75 / 附錄一：循道公會在1948年至1971年代的主要發展 事件 --- p.77 / 附錄二 ：香港循道公會與香港衛理公會在1960及 1970年代間的「聯合」經過 --- p.78 / 附錄三：1952-1975年循道公會港九聯區崇拜人 數 --- p.96 / 附錄四：1952-1975年循道公會港九聯區聖餐人 數 --- p.97 / 附錄五：1952-1975年循道公會港九聯區成人教友 入數 --- p.98 / 附錄六：1952-1975年循道公會港九聯區兒童教友 人數 --- p.99 / 附錄七：1952-1975年循道公會港九聯區教友總人 數（成人+兒童） --- p.100 / 附錄八：1952-1975年循道公會港九聯區成人洗 禮人數 --- p.101 / 附錄九：1952-1975年循道公會港九聯區兒童洗 禮人數 --- p.102 / 附錄十：1952-1975年循道公會港九聯區洗禮總 人數（成人+兒童） --- p.103 / 參考書目 --- p.104

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Typescript (photocopy). / Digitized by Kansas Correctional Industries

Philosophiae Doctor - PhD / This study entails an historical investigation of how the All Africa Conference of Churches (AACC) has addressed the ecumenical tension between ecclesiology and ethics in its history between 1963 and 2013. The study is arguably the first comprehensive analysis of the history of the AACC focussing on ecclesiology and ethics and will therefore make an original contribution to ecumenical theology in Africa in this regard. The study argues that the tension between what the church is (read: ecclesiology) and what it does (read: ethics) has undeniably been present in the ecumenical movement in Africa. The study is situated within two concentric contexts. Firstly, it is located within the context of the WCC study project on ecclesiology and ethics that was conducted during the period 1992 to 1996 and will contribute to wider discourse in this regard. The WCC project was an attempt to bridge a deep divide in the ecumenical movement between those who emphasise that the way to unity is through doctrinal agreement and those who believe that "doctrine divides" while a common moral cause (service) may unite. Secondly, this study is aimed at discerning how the AACC has addressed the relationship between the theological quest for unity (read: ecclesiology) and the social responsibility of the church (read: ethics). The study examines how the AACC assisted its member churches to respond to contemporary challenges in three distinct periods in recent African history, namely the periods of decolonisation (1963-1974), development (1975-1992) and neo-liberal globalisation (1993-2013). The hypothesis of this study is that these periods correlate with the AACC's ways of negotiating the tension between ecclesiology and ethics. The study argues that although the AACC has privileged the social agenda of the church in society (read: ethics), the ecumenical quest for ecclesial unity (read: ecclesiology) has not been completely absent. While the study acknowledges that the tension between ecclesiology and ethics is not easily resolved, it affirms that these two ecumenical concerns are inseparable. The study therefore suggests an appropriation of the African notion of ubuntu as a horizon for ecclesiology and ethics. The intuition behind the proposal is that ubuntu resonates with biblical notions of koinonia and diakonia and is thus an apt notion for an articulation of the interconnectedness between ecclesiology and ethics. The study is divided into two parts, comprising eight chapters. The first part covers four chapters in which I offer an historical background to the modern ecumenical movement, an analysis of the ecclesiology and ethics debate in the wider ecumenical context and a brief institutional history of the AACC. The second part of the study comprises three chapters. Therein, I present a critical analysis of the AACC's handling of the tension between ecclesiology and ethics in the period 1963-2013. Each chapter describes and analyses the various ways in which the AACC addressed the tension between the theological quest for the visible unity of the church on the one hand (read: ecclesiology) and the social responsibility of the church (read: ethics) on the other in specific socio-historical contexts. The hypothesis of the study is confirmed on the basis of such analysis. This study contributes to discourse in African theology on authenticity (read: ecclesiology) as expressed in theologies of inculturation and indigenisation and on social relevance (read: ethics) as expressed in theologies of liberation and reconstruction. It further contributes to academic reflection on the history of the ecumenical movement in Africa and the quest for an appropriate ecumenical vision on the African continent amidst the tensions between mainline churches, independent churches (AICs) and a variety of Pentecostal churches and the many social challenges that churches have to address.

This thesis examines the work of ordained clergymen, of all denominations, who were active photographers between 1839 and the beginning of World War One: its primary aim is to investigate the extent to which a relationship existed between the religious culture of the individual clergyman and the nature of his photographic activities. Ministers of 'the Black Art' makes a significant intervention in the study of the history of photography by addressing a major weakness in existing work. Taking an interdisciplinary approach, the research draws on a wide range of primary and secondary sources such as printed books, sermons, religious pamphlets, parish and missionary newsletters, manuscript diaries, correspondence, notebooks, biographies and works of church history, as well as visual materials including original glass plate negatives, paper prints and lantern slides held in archival collections, postcards, camera catalogues, photographic ephemera and photographically-illustrated books. Through close readings of both textual and visual sources, my thesis argues that factors such as religious denomination, theological opinion and cultural identity helped to influence not only the photographs taken by these clergymen, but also the way in which these photographs were created and used. Conversely, patterns also emerge that provide insights into how different clergymen integrated their photographic activities within their wider religious life and pastoral duties. The relationship between religious culture and photographic aesthetics explored in my thesis contributes to a number of key questions in Victorian Studies, including the tension between clergy and professional scientists as they struggled over claims to authority, participation in debates about rural traditions and church restoration, questions about moral truth and objectivity, as well as the distinctive experience and approaches of Roman Catholic clergy. The research thus demonstrates the range of applications of clerical photography and the extent to which religious factors were significant. Almost 200 clergymen-photographers have been identified during this research, and biographical data is provided in an appendix. Ministers of the Black Art aims at filling a gap in scholarship caused by the absence of any substantial interdisciplinary research connecting the fields of photohistory and religious studies. While a few individual clergymen-photographers have been the subject of academic research - perhaps excessively in the case of Charles Dodgson - no attempt has been made to analyse their activities comprehensively. This thesis is therefore unique in both its far-ranging scope and the fact that the researcher has a background rooted in both theological studies and the history of photography. Ecclesiastical historians are generally as unfamiliar with the technical and aesthetic aspects of photography as photohistorians are with theological nuances and the complex variations of Victorian religious beliefs and practices. This thesis attempts to bridge this gulf, making novel connections between hitherto disparate fields of study. By bringing these religious factors to the foreground, a more nuanced understanding of Victorian visual culture emerges; by taking an independent line away from both the canonical historiography of photography and more recent approaches that depict photography as a means of social control and surveillance, this research will stimulate further discussion about how photography operates on the boundaries between private and public, amateur and professional, material and spiritual.