Beginning with the development of Seaside (Walton County, FL), Kentlands (Gaithersburg, MD), and Laguna West (Elk Grove, CA), New Urbanist developments have set aside parcels for civic structures, many of which now house congregations. Using interviews with developers, planners, and church officials, this thesis examines the rationale behind including congregations within New Urbanist developments in four southeastern states (Alabama, Georgia, North Carolina, and South Carolina). The expectations of New Urbanist developers largely mirror those found within key New Urbanist texts: congregational structures help create a legible landscape through typological architecture and conspicuous siting while providing space for public gathering. The thesis ultimately argues that New Urbanism requires a more robust sociological model, one which captures the influence of institutions on forms of social interaction. Moreover, such a model might provide insight into the ways in which developers and congregations might collaborate to fulfill the social goals of New Urbanism.

This dissertation examines the ecclesiology of the Emerging Church from a feminist perspective. I focus on the theological critiques raised by early feminist theologians regarding the patriarchal habits of sexism and God-talk, systemic erasure and exclusion, and the interconnection of clericalism and hierarchical power embedded within the church. These critiques reveal areas within the Emerging Church where it has failed to embody its stated vision of being an organic, relational, and inclusive form of church. Constructive engagement with the challenges and contributions of feminist theology presses the Emerging Church to more radically embody its stated vision. An analysis of the literature on the Emerging Church reveals its commitment to form a church that reflects organicity, relationality, and inclusivity in a variety of creative forms. At the same time, the literature and public conversations on blogs, social media, and in conferences raise questions about the Emerging Church’s predominantly white and predominantly male public presentation, and about practices of exclusion and marginalization within it. This dissertation provides a thick description of the Emerging Church’s lived ecclesiology on the basis of a qualitative research study conducted on twelve Emerging Church congregations in the United States. The work of early feminist theologians such as Mary Daly, Nelle Morton, Rosemary Radford Ruether, and Elisabeth Schüssler Fiorenza, discloses the theological scaffolding that make the embedding of patriarchal and sexist structures and habits in the church possible in the first place. Their feminist vision of church as radical participation in Christ challenges the Emerging Church to keep re-visioning itself in light of the systemic marginalization persons continue to experience in the church. The dissertation concludes by arguing for the need to incorporate emancipatory language, God-talk, and symbolic systems into the theology and practices of Emerging Church in order to counter the deep-seated patriarchal habits and patterns within it. I conclude that to take itself seriously and achieve the substantive theological and structural changes for which its own vision calls as a living, participatory, and inclusive body of Christ, the Emerging Church must be willing to practice an explicitly feminist critique and take into account the contributions of early feminist theologians.

This dissertation is about the future of church in the United States. In it I argue that practical ecclesiological reflection on new churches in Seattle yields promising proposals for viable, faithful, ecclesial forms of missional engagement fitting for the U.S. church’s emerging context. In response to the significant decline in religious affiliation and participation in the U.S., major efforts in church planting are underway, but there is little scholarly research on these efforts. Moreover, the literature supporting church planting reflects insufficiently robust ecclesiological and missiological reflection. This dissertation utilizes mixed methods fieldwork and multi-disciplinary analysis to identify and assess the dominant models among new Seattle churches and offers practical wisdom for the U.S. church in its task of ecclesial witness. Within the dissertation I identify national trends exemplified by Seattle that make it a suitable proxy for the emerging U.S. context: urbanization, progressive values, technological culture, and post-Christian culture. On the basis of my fieldwork and the New Seattle Churches Survey that I fielded, I develop the four practical ecclesiological models that I discern among these churches: Great Commission Team, Household of the Spirit, New Community, and Neighborhood Incarnation. I then employ four core ideas of missional theology (missionary Trinity, missio dei, Jesus as paradigm for mission, and the missionary nature of the church) and four priorities for missional church planting (discerning God’s initiatives, neighbor as subject, boundary crossing, and plural leadership that shapes an environment) as a basis for assessment. I find that the Neighborhood Incarnation model best embodies these missional ideas and priorities. In conclusion, I propose practices for renewing each model and highlight five threads of practical wisdom for ecclesial witness: 1) embracing local identity and mission, 2) cultivating embodied, experiential, everyday spirituality, 3) engaging community life as means of witness and formation, 4) prioritizing hospitality as a cornerstone practice, and 5) discovering ecclesial vitality in a diverse ecclesial ecology. / 2023-01-25T00:00:00Z

The problem this study addresses is that the Christian church in the postmodern west is in a condition of zero growth and even decline. Conventional strategies intended to reverse this condition have tended to focus on improved implementation of traditional methodologies of church growth. Despite the application of such strategies the church continues to decline, indicating the urgent need for additional approaches. Practical theology suggests such an additional approach: greater engagement with the local community. Certain churches have been identified whose congregations, acting, it is believed, under the leadership of the Spirit, are engaging their immediate communities in a wide variety of ways often with the result that people touched by the church respond with a new or renewed interest in the Christian faith and in some instances join or rejoin the Christian family. The implication, and the hypothesis of the study, is that widespread application of the practices of such community-engaging congregations, called “holistic” congregations, might have a positive impact in terms of growth in the wider church community. To determine the validity of this implication a small-scale inductive, empirical, effect-to-cause study was undertaken. Combining qualitative and quantitative research methods intended to identify the ethos of those churches that meet the developed criteria of “holistic” churches, as compared to a second group of “non-holistic” churches, the study addresses the question: Is it possible to discover the ethos of holistic churches with a view to reproducing that ethos in other churches? Analysis of the data gathered during the study identifies a number of specific characteristics shared by the holistic churches. In addition to suggesting strategies that may profitably be investigated and implemented by churches that wish to become, or become more, holistic in terms of their outreach ministry, the results also advocate the further study of holism as a possible key feature to the future of the Church. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted