Thesis (D. Min.)--Harding University Graduate School of Religion, 2005. / "April 2005" Includes bibliographical references (leaves [255]-260).

Thesis (D. Min.)--Harding University Graduate School of Religion, 2006. / Includes bibliographical references (leaves 181-210).

Thesis (D. Min.)--Ashland Theological Seminary, 1986. / Abstract. Includes bibliographical references (leaves 158-159).

Thesis (D. Min.)--Harding University Graduate School of Religion, 2005. / "April 2005." Includes bibliographical references (leaves [255]-260).

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation is to examine the relationship between the universal Gospel of Christ and modern nationalism, as seen in the history of four churches in the Philippines. The Philippines provides a significant setting for studying this relationship because of two factors. In the first place, nationalism has had a long and vigorous influence upon the Philippines, having for nearly a century helped shape the life of the nation, not only politically but religiously as well. Secondly, the Philippine churches--Roman Catholic, Independent Catholic, United Church of Christ, and Methodist--have each responded differently to nationalism. Thus, in one nation, a variety of responses by Christian churches to nationalism can be observed and evaluated. The method of the dissertation is twofold. First, it is theological and philosophical, through which five norms are proposed as a means of evaluating the relationship between the Christian faith and modern nationalism. These norms are arrived at in the light of contemporary ecumenical documents, especially those dealing with modern mission theory. They also grow out of the discipline of soctal ethics, in addition to the writer's experience as a missionary in the Philippines. Secondly, the dissertation is historical in method, Case studies of four churches are made in which is traced their development as they have each responded to, and been affected by, Philippine nationalism. The Roman Catholic Church brought Christianity to the Philippines at the beginning of Spanish colonial rule in the sixteenth century. Although the early missionaries enriched the islands by introducing many cultural and religious contributions, by the nineteenth century the Church had largely become a force of exploitation and oppression in the archipelago. Just as the government resisted demands for political reform and steps toward independence, so the religious orders--the real focus of power of the Church in the islands--opposed not only national independence but also resisted the development of an indigenous clergy. When the Philippine Revolution came, it was directed against the Church as well as the state. Much of the conflict between Philippine nationalism and Roman Catholicism has continued into the twentieth century due to the large degree of foreign missionary domination in the Church. The opposition of Roman Catholicism to Philippine nationalism resulted in the formation of the Philippine Independent Church in 1902 by Filipinos who wanted a Church led by Filipinos and responsive to Philippine nationalism. Hindered by poverty, lack of churches, and a shortage of trained priests, the Independent Church failed to grow beyond the two million who initially joined its ranks. Until recent years, it was motivated largely by nationalistic impulses and sought to develop a uniquely Filipino Christianity. The two largest Philippine Protestant churches--the United Church of Christ and the Methodist Church--have both had policies that were in harmony with the objective of Philippine nationalism for self-determination in the religious institutions of the country. At the same time they have not been narrowly bound by nationalistic policies. The United Church of Christ is completely independent in government and policies. Philippine Methodism, however, is organically related to American Methodism. This relationship in Methodism has caused some conflict with Philippine nationalism. An evaluation of the history of each church by use of the five norms substantiates four principal hypotheses: 1) Roman Catholicism has made a generally negative response to Philippine nationalism; 2) until recently, nationalism was the directive force in the Philippine Independent Church; 3) the Protestant churches have made a generally balanced response to Philippine nationalism; and 4) the positive response of Methodism to Philippine nationalism has been partially modified by its lack of autonomy. Further conclusions follow from these hypotheses. / 2031-01-01

The purpose of this study was to compose a profile of characteristics of a competent elder as a leader of Christian churches/churches of Christ for the year 2010. An essential component of this composition was the identification of issues that elders are likely to face in the 21st century church. A second objective was to identify effective ways in which elders can be prepared to meet the challenges of leading congregations in the beginning of the 21st century. A Delphi Technique was applied in this study since it is a particularly efficient research tool used in building consensus and in forecasting future needs and trends. A group consisting of 10 elders, 10 ministers, 10 faculty members, and 10 writers was assembled to serve as an expert panel. Two rounds of questionnaires were mailed to these individuals. The first round consisted of nine questions that solicited a narrative type response. Qualitative analysis of Round 1 yielded 66 statements that comprised the second questionnaire. The level of agreeability and likelihood of occurrence associated with the response of each panelist to the 66 statements of Round 2 was ascertained using a Likert scale and a probability factor. Consensus was reached on 47 items. Issues identified include: family breakdown, fragmentation of society, pluralism, change, vision/mission, diversity, unity, and spirituality. Characteristics, based on consensus, suggest an elder in the year 2010 should be a team player, seeking to work in harmony with other elders and ministers. The effective elder will display a strong sense of collegiality, characterized by trust, love, respect, camaraderie, and mutual accountability. Elders will need to be carefully and prayerfully chosen with the primary criteria being spiritual qualities, giftedness, and proven leadership abilities. An elder must create and maintain a vital commitment to a clear and widely owned vision for the church and should be competent at keeping the vision lucid, pointing the way, guiding, motivating, challenging, inspiring, instructing, and enabling the congregation to function as a unified organism. Elders in the year 2010 should be committed to spiritual and leadership development in themselves. At the same time, the effective elder should be a mentor and teacher to others, helping to prepare them as servants of Christ. The elder must be a person who models integrity and genuine devotion to Christ thereby encouraging the congregation to be a moral and ethical people.

Thesis (D. Min.)--Abilene Christian University, 2003. / Abstract and vita. "August 2003." Includes bibliographical references (leaves 105-111).

Thesis (D. Min.)--Abilene Christian University, 2006. / Abstract and vita. Includes bibliographical references (leaves 139-141).

Thesis (D.Min.)--Abilene Christian University, 2007. / Abstract and vita. Includes bibliographical references (leaves 98-101).

Thesis (D. Min.)--Abilene Christian University, 2008. / Abstract. Includes bibliographical references (leaves 79-82).