The Effects of Faith, Theology and Denominational Governance on Decision Making by Senior Level Administrators at Christian Universities uses two case studies to explore what effects, if any, powerful systems of belief have upon decisions made at two denominationally affiliated Christian liberal arts universities. This study grows out of the framework of Lukes' (1973) work on power and decision making that describes how belief systems form an organizational bias for power and decision making that is often unrecognized by the decision makers or the institutional participants. A series of three phenomenological interviews was conducted with the presidents, senior level administrators, members of governing boards and faculty to examine if religious faith, denominational theology and governance at a Lutheran and an Assemblies of God university during the summer and fall of 1999. During the research phase of the project data was gathered to include the effects of status seeking behavior and academic capitalism to determine if secular belief systems create tension with religious belief systems in senior level decision making. Status seeking and academic capitalism were the secular belief systems chosen to establish the decision making tension between the systems of the sacred and the secular worlds. Although direct references to the dominant institutional theology related to actual decisions were scarce, theology is found to effect senior level administrative decision making in unseen ways. The findings reveal that theology does have a powerful effect upon decision making in socializing and selecting senior level administrators in both institutions. Furthermore, both institutions demonstrate significant tension between their traditional theological mission and the need to seek revenue and position through status seeking and academic capitalism.

This thesis examines the context, content and pedagogy of visual art education in the Reform Jewish supplemental religious school. The study was guided by three major research questions: (1) What beliefs about art education are held by Reform Jewish educators? (2) What is the form and content of existing art education practices in the supplemental religious school setting? (3) What do these Reform Jewish educators perceive as necessary for the enhancement of the art education component of their curriculum? A study of a Reform Jewish supplemental school was conducted by myself as a teacher/researcher. Also, a sample of professional Reform Jewish educators was surveyed to determine art education beliefs and practices in the supplemental religious school setting. Survey results suggest a discrepancy between survey participants beliefs and practices in art education and those advocated by art educators. Contextual factors common to these settings are found to hinder possibilities for comprehensive visual arts education in the supplemental religious school. The study asserts that Jewish art education curricula must be developed from a discipline-based art education perspective in order to use instructional time most effectively.

<p> <b>How does the ritualist conceptualize the educational elements of the</b> <i><b>brit milah</b></i> <b>process? </b></p><p> Jewish educators function in diverse roles and venues. Teachers formally instruct in classroom settings, camp counselors informally teach in the bunk or dining hall and clergy teach about our Jewish tradition by carefully planning experiential education programs, preaching from the <i>bimah</i> (podium), chanting from the lectern and carrying on their daily activities in synagogues. In accord with an expansive vision of Jewish education, I suggest that ritualists too, through language and action, teach fundamental aspects of Jewish life as they interact with others in the context of guiding families through life-cycle events. </p><p> This dissertation examines the interactions of the ritual leader or circumciser referred to as the <i>mohel</i> during the life-cycle rite of passage of ritual circumcision or <i>brit milah.</i> I examine the <i> mohel'</i>s educational work by describing his interactions with celebrant families and their guests before, during and after the ritual ceremony. After reviewing aspects of ritual theory and educational theory, I employ Schwab's four commonplaces of education as the lens through which to determine how ritual affects pedagogy and, as a corollary, how pedagogy is affected by ritual structure. This study explores the conceptualizations of seven prominent <i> mohalim,</i> three of whom were studied in-depth over a seven month period. I used a mixed methods qualitative research approach by conducting in-depth interviews, observing <i>mohalim</i> in their natural settings and conducting follow-up interviews. In addition to material gathered from these interviews, data collection included field notes, transcription recordings and artifact collection. </p><p> The data analysis shows that <i>mohalim</i> employ a number of teaching styles and orientations and accommodate multiple meanings during the <i>brit milah</i> process. Additionally, through their interactions, <i> mohalim</i> implicitly teach about both ritual structure and Judaism in general. </p><p> A conclusion of the research shows that both through their actions and use of ritual language, it is the educational goal of <i>mohalim</i> to present and communicate a vision of Judaism as a morally sound way of life, and that by fostering feelings of connectedness, to family, generations, spiritual ancestors, community, the people of Israel, or the heritage of Judaism, people's lives become imbued with great meaning and significance. As two practical implications of the study, I propose nine pedagogic principles of ritual engagement and the expansion of collegial interaction which may serve as useful tools for <i>mohalim</i> as they become more reflective regarding their educational responsibilities. Additionally, this work implies a new way to orient the educational thinking of ritualists in general as they approach their work as a potentially transformative experience found along a continuum of Jewish encounters with celebrant families.</p>

<p> The purpose of this study was to provide a case study on the application of service-learning curriculum in a youth ministry at a traditional mid-size church. The intent of the curriculum was to provide a new and creative way for the church to impact youth by getting them involved in actions that correspond with Biblical principles. Church leaders hope that this curriculum change will not only impact youth in their teens but also influence them to remain involved in a traditional church as they reach college and become young adults. </p><p> The researcher used the process model of curriculum study from Lawrence Stenhouse (Smith, 2000) to investigate the selection, implementation, and desired outcomes of service learning. The researcher, who also served as the Student Minister at the church, used qualitative data collection methods to discover the thoughts of students who left the ministry prior to service-learning implementation. He then compared that to focus-group research, survey responses, and interviews of youth and young adults as well as adult leaders of the youth ministry. </p><p> The research sought to demonstrate the impact of service learning on the youth ministry, as well as the potential impact on youth as they grow into young adulthood. The youth and adults involved had very positive reactions to the curriculum; however, the church did not share that reaction. In fact, certain elements of the church tried to block certain aspects of the curriculum. How the youth and the church respond organizationally and educationally in the future will determine the overall impact of the curriculum. If changes and improvements can be implemented, the present case study may provide a model for youth ministry that can have a positive impact on young adults as well as the larger Christian community.</p>

<p> This research utilized qualitative methods to explore how students and faculty perceive the contextual engagement of the PhD program at three select theological institutions in the Majority World. This research has value, as such engagement is both an explicit and implicit value of doctoral programs located in the Majority World. Over the last decade, the number of PhD programs established to serve the church in Africa, Asia, Latin America, Eastern Europe and the Middle East and the number of students in them has risen rapidly. The research is descriptive in nature and not an attempt to evaluate the level of success or merit of such programs. Rather, it assumed that each program engages its context and sought to identify common themes as well as areas of convergence and divergence as indicated by faculty and student stakeholders. </p><p> The study consisted of thirty-six interviews. Sets of six faulty members and six doctoral students at each of three seminaries located in the Majority World were asked to share from their experiences in the doctoral program. The participating schools were Africa International University in Nairobi, Kenya; South Asian Institute for Advanced Christian Studies in Bangalore, India and Seminario Teol&oacute;gico Centroamericano, Guatemala City, Guatemala. The study asked participants to describe how the PhD program engages the context including classroom teaching and learning tasks, course outputs, including dissertations, and other non-formal aspects of the doctoral experience. </p><p> The findings revealed three primary categories of contextual engagement described by the faculty and students across the three contexts. The participants first described how the intentional design of the programs including explicit and implicit components of the curriculum engage the context. Secondly, students and faculty addressed issues of worldview and cultural values. Contextual insiders provide a depth of understanding not available outside of the context. Intracultural critique ensures contextually engaged aspects are improved through peer interactions. Finally, student and faculty participants found adult learning practices very helpful to overcome conditioned dependency on traditional education models. Participants perceived these practices as particularly helpful for engaging the local context.</p>

<p> The purpose of this quantitative multiple regression study was to examine the relationship between per capita giving and church size, annual stewardship emphasis, stewardship training, offering envelope distribution method, time of receiving offering, frequency of distributing contribution statements, membership orientation, and electronic options of giving among churches affiliated with the Baptist Missionary Association (BMA) of America. Through a simple random sample, 600 BMA of America churches were chosen to participate in the study. Data collection involved a survey instrument validated through an expert panel and pilot study. The data was analyzed using hierarchical multiple regression analysis. The study found none of the independent variables to be statistically significant predictors of per capita giving, <i> R²</i> = .06, <i>F</i>(8, 164) = 1.33, <i> p</i> = .234. Through an exploratory measure, the researcher replaced per capita giving with total undesignated receipts. The church size variable was omitted due to high correlation with the criterion variable. The exploratory measure testing the relationship between total undesignated receipts and the seven congregational practices resulted in a valid regression model, <i> R²</i> = .34, <i>F</i>(7, 163) = 11.71, <i> p</i> &lt; .005. Individual predictors that were statistically significant included stewardship training, offering envelope distribution method, and frequency of distributing contribution statements. Three primary conclusions evolved from the study. First, per capita giving is not a good standard of measurement when comparing across churches. Second, there is a relationship between congregational stewardship practices and increased income. Third, unidentified factors beyond stewardship practices serve as a major impetus to giving among members of BMA of America churches. </p><p> <i>Keywords:</i> Baptist, determinants, giving, leadership, stewardship.</p>

<p> The purpose of this study was to determine how pastors of autonomous church congregations of 1,000 members or more describe the impact of biblical principles on their leadership in the areas of visionary leadership, communication, problem solving and decision making, personal/interpersonal skills, character/integrity, collaboration, creativity and sustained innovation, diversity, team building, and political intelligence. In this study, qualitative research methods that included interviewing pastors were used. Interviews were conducted, recorded, transcribed, analyzed, and coded for the purposes of comparison to the Transformational Leadership Skills Inventory (TLSi). The study produced data that showed alignment to pastor leadership traits and transformational leadership skills as measured by the TLSi. Results from the study can be used for training and curriculum in transformational leadership for pastors, as a tool for selecting and monitoring pastors, and to create church action plans that align to transformational leadership principles. </p>

Thesis (Ph.D.)--Andrews University, 2005. / (UnM)AAI3182008. Source: Dissertation Abstracts International, Volume: 66-07, Section: A, page: 2602. Chair: Jimmy Kijai.

Research paper (M.A.) -- Cardinal Stritch College -- Milwaukee, 1971. / A research paper submitted in partial fulfillment of the requirements for the degree of Master of Arts in Education (Education of Mentally Handicapped). Includes bibliographical references (p. 31-33).

Research paper (M.A.) -- Cardinal Stritch College -- Milwaukee, 1979. / A research paper submitted in partial fulfillment of the requirements for the degree of Master of Arts in Special Religious Education. Includes bibliographical references (p. 69-71).