Thesis (D. Min.)--Trinity Evangelical Divinity School, 2004. / Abstract. Includes bibliographical references (leaves 198-205).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 141-148).

Thesis (D. Min.)--Covenant Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 164-168).

No description available.

This study used a questionnaire designed to identify the professional and personal characteristics of male ministers in Arizona. Information was elicited on general demographics, careers, and personal life. Subjects were identified from lists provided by churches in the area. Fifty (n = 50) questionnaires were analyzed. Frequencies and percentages were reported as well as verbatim responses to open ended questions. The results appeared to reveal that as a group the subjects indicated service to God and fellow men/women as major reasons for entering the ministry, as definitions of success and as career goals. The majority had been in the ministry for over 20 years, considered themselves to be successful, received high levels of support from family and friends, had good marital relationships, were satisfied with their social lives, had high morale and self-esteem, and desired to remain in the ministry. Time demands, unrealistic expectations and interpersonal conflicts were the most common causes of stress reported by the clergymen.

No description available.

No description available.

The thesis is divided into three sections which are a review of literature concerned with the Anglican priesthood, a description of the research methodology, and an analysis of the data collected by interviewing 35 Anglican clergy. The literature review traces the stages of becoming a priest, from vocation through to selection, formation and ordination. At each stage it asks what a priest is expected to do, and what a priest is expected to be. As the review proceeds it will be seen that there are different opinions about these questions. The review concludes by showing how the literature divides into those who tend towards seeing the priest as functional, and those who tend towards a symbolic understanding of the ministry. The research methodology is grounded theory. In summary this involved interviewing priests, asking them about what they believe, what they do, and ways in which they understand both themselves and their priesthood. The data from these interviews provided a grounded base of personal experiences upon which to rest the analysis of priesthood. The data analysis begins with priests' descriptions of themselves as being representatives of God and the people. These descriptions lead to the construction of a triangular shaped "map" of the terrain upon which priesthood happens. The map, or "arena of operations", follows through the analysis and it is bounded by three aspects - namely, the Individual person, the Community of people, and God. In the data priests' claims to be representative people are thoroughly explored but, out of the exploration, evidence emerges that their representative activities and their daily routines may lead to an additional understanding of priests being integrative of the Individual, the Community, and God. Evidence is presented to suggest that the priest who is fully operational in the three cornered arena may have moved beyond being a representative person and towards being the facilitator and symbol of the integrative.

Professor Kolbet is a Patristic scholar trained at Yale Divinity School, and an ordained Episcopal priest. His perspective on the vocations crisis, which crosses all Christian denominational lines, focuses on questions regarding the future theological training of ministerial candidates, and draws creatively on Alasdair MacIntyre's ideas. / with Paul Kolbet, Assistant Professor, Theology Department, Boston College / Fulton 511

When Colin Morris stepped off the train in Chingola, Northern Rhodesia in 1956, he fully expected his stay at the Chingola Free Church to be little more than a routine tour of service. Fifteen years later he was not so sure! The period 1956-69 had seen many changes transpire within Morris and in Northern Rhodesia (Zambia). There had been a series of struggles to instigate black majority rule, some of which Morris faced alongside his friend, Kenneth Kaunda, who later became the first President of the Republic of Zambia. / At the beginning of his ministry in Africa, Morris confined himself to the appropriate sermon topics expected of him. He did not anticipate any sudden change in attitude concerning the black/white controversy which had become entrenched into the social and political life of Central and South Africa. But something happened to Morris! The more he avoided preaching about race relations, the more he became convinced that the apartheid system was an untenable Christian position. He was unable to rationalize for himself, or his parishioners, the inconsistency which existed between it and the Gospel of the New Testament. / As he sought to point out this discrepancy, more than half of his church members deserted him, and he was fought at every turn in his struggle to accept black Christians into his church. The struggle led to violence, in which much of his church was destroyed. / By 1960, Morris allied himself with Kenneth Kaunda, who formed and headed the Zambia African National Congress, and the struggle for Rhodesian independence began in earnest. / Morris played a unique role in the black struggle for independence and the creation of the Zambian nation by fighting openly against discriminatory policies. He set in motion a shock-wave which rippled through Northern and Southern Rhodesia, not only from his pulpit, but in his television broadcasts and public addresses. His writings, speeches and actions acted as a catalyst, which helped lay the groundwork for present-day compromises in Southern Rhodesia towards black majority rule. / The special friendship which exists between Morris and Kaunda is one of the most unusual and important relationships between a black leader and a white parson in the last two decades. The books on which they collaborated point the way for the manner and technique by which black men and white men, through compromise and understanding, are able to work out their differences in an atmosphere of mutual respect. / The role of the missionary in contemporary Africa is explored to establish Morris as a new breed of missionary, and to examine critically the role and future of missionaries in the modern world. / In 1969, Morris chose to return to England where he accepted the Superintendency of Wesley's Chapel, the mother church of Methodism. He now directs the Methodist Missionary Society in London. / Colin Morris spent fifteen turbulent years involved with the people and leaders of Zambia, and this dissertation discovers and reveals the nature of his uniqueness as a white man peculiarly involved in the birth of a black nation. / Chapter I relates general background information concerning Zambia and its history. Chapter II focuses on the personal experiences of Morris in Zambia, while Chapter III recounts and reviews his relationship with Kenneth Kaunda. Chapter IV analyses and evaluates Morris' books. The Conclusion substantiates the assertion that Morris is a modern missionary. / Source: Dissertation Abstracts International, Volume: 41-07, Section: A, page: 3147. / Thesis (Ph.D.)--The Florida State University, 1980.