Thesis (D.Min.)--Acadia University, 2000. / Includes bibliographical references (leaves 268-282). Also available on the Internet via the World Wide Web.

Thesis (D.Min.)--Acadia Divinity College, 2001. / Includes bibliographical references (leaves 167-179). Also available on the Internet via the World Wide Web.

Thesis (D.Min.)--Acadia University, 2000. / Includes bibliographical references (leaves 235-254). Also available on the Internet via the World Wide Web.

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1998. / Includes bibliographical references (leaves 142-154).

Thesis (Ph.D.)--Indiana University, 2010. / Title from screen (viewed on July 21, 2010). School of Social Work, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Margaret E. Adamek, Katharine V. Byers, Frank Caucci, Rebecca S. Sloan. Includes vitae. Includes bibliographical references (leaves 118-128).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1998. / Includes bibliographical references (leaves 142-154).

Philosophiae Doctor - PhD / This study entails a constructive contribution towards a contemporary reinterpretation, within the Akan context, of the classic Christian notion of Christ's person and work as Mediator between God and humanity. Specifically, I endeavour to reinterpret aspects of the Christian confession of faith as formulated by the Council of Chalcedon (451) that, Jesus Christ is “truly God” (vere Deus) as well as “truly human”(vere homo). I build on the notion that the relationship between these two claims may also be understood in terms of the one "person" and the two "natures" of Jesus Christ. The work of Christ is reinterpreted from this perspective. The thesis is divided into two main parts. The first part, which covers the first four chapters, entail reviews of some of the dominant African Christologies - with particular reference to divine conqueror and ancestor Christologies. In these chapters, the adequacy of the mentioned Christologies is assessed with reference to the Nicene/Chalcedonian confessional definition concerning the person of Christ. The conclusion reached is that these Christologies do not adequately express the person of Christ as truly divine as well as truly human as defined by the first four ecumenical councils. As a result, these Christologies also express the work of Christ, particularly his atonement in a less adequate way. / South Africa

Indiana University-Purdue University Indianapolis (IUPUI) / There is a growing trend for graduate schools of social work to offer students the option of receiving dual degrees, which gives students the ability to obtain a Master of Social Work (MSW) along with a second graduate degree in less time than it would take to complete each degree individually. As of 2005, there were approximately 30 different types of degrees that could be combined with graduate studies in social work--one of which is a Master of Divinity (M.Div.). Very little is known about the effectiveness of such programs and the experiences of graduates completing them. The aim of this study was to describe the lived experiences of persons receiving an MSW and an M.Div. from dual degree programs. The National Association of Social Workers (NASW) includes religious and spiritual beliefs in its definition of culturally competent practice within the code of ethics. Dual degree graduates are trained to engage in culturally competent practice by virtue of being extensively trained in the cultural context of the church through their M.Div. degree and extensively trained in the context of social work service delivery though their MSW degree. Dual degree programs in social work and divinity are quite timely given that 96% of Americans say they believe in God or a universal spirit. Phenomenology seeks to understand a particular phenomenon from the point of view of those who have experienced it. With this in mind, this study reports the findings resulting from interviews conducted with 16 graduates regarding their experiences while in a dual degree program. One of the key phenomenological patterns that emerged in all the interviews conducted was that dual degree graduates want “journey companions,” i.e. persons who share their worldview.

The artist discusses her Master of Fine Arts thesis exhibition, Thou Art That, held in Slocumb Galleries, East Tennessee State University, from November 3-7, 2008. The exhibit consists of self-portraits in oil on stretched canvas painted between May and October 2008. Ideas explored include the creative power of limitation, metaphor, divinity, relationship, human development, life experience, and the bond between mother and child. Influences discussed include the written works and ideas of Joseph Campbell and Joseph Chilton Pearce, as well as the ideas of artist Judy Chicago, art critic Suzi Gablik, and the artwork of Gerhard Richter. Included is a complete catalogue of the paintings from Thou Art That.

This dissertation contributes to the study of American Christianity by tracing the apocalyptic thought of New England evangelical Calvinism from Jonathan Edwards (1703-1758) to Lyman Beecher (1775-1863). Covering the period of the First Great Awakening in the eighteenth century to the dawn of the Second Great Awakening in the nineteenth century, the study identifies Edwards as the progenitor of a distinctive tradition of Calvinist apocalyptic thought. Edwardsean historical-redemptive apocalypticism highlights the “work of redemption” as the unfolding spiritual drama of conversion enacted in various historical stages. Its three-fold emphasis is on revivalism, the afflictive nature of church history, and the cosmic dimensions of an overarching redemptive narrative culminating in Christ’s Second Coming. Edwards’s immediate disciples, Joseph Bellamy (1719-1790) and Samuel Hopkins (1721-1803), reinterpreted their mentor’s insights to create an Edwardsean school of New England “New Divinity” thought. Beneath the veneer of New Divinity theology was a strong undercurrent of Edwardsean apocalypticism, which the second generation Edwardseans adapted to reflect the young nation’s call to social action. The revivals of the Second Great Awakening were driven in large part by the millennial spirit of this New Divinity apocalyptic tradition. Due to rapid societal changes at the turn of the century, Edwardseans of the third generation led the efforts in institutionalizing religious and moral reform activities. Along with this Protestant “kingdom building” came a shift in Edwardsean eschatological priorities. It moved away from the central Edwardsean motif of conversion/redemption to moralism—from a theology centered upon otherworldly apocalypticism toward a greater focus on societal reform. This transition from subsuming the grand narrative of redemption under the overall rubric of God’s sovereignty to one that viewed the millennium in relation to humanistic moral reform was led by Lyman Beecher (1775-1863), who serves as the representative of the “millennial turn” in Edwardsean apocalypticism during the Second Great Awakening. An overview of Edwardsean apocalyptic thought between the two Great Awakenings provides historians an important window to connect and interpret the development of New England Calvinist eschatology that few have explored in depth. These ideas continue to enlighten our understanding of modern-day iterations of evangelical eschatology.