Project Thesis (D. Min.)--Denver Seminary, 2002. / Includes bibliographical references (leaves 261-277).

Thesis (S.T.M.)--Yale University Divinity School, 1992. / Includes bibliographical references (leaves 72-75).

No description available.

In 1907, the Episcopal Church established a mission in the heart of the Native Monacan community on Bear Mountain in Amherst County, Virginia. The Bear Mountain Mission operated a church, day-school, and clothing bureau until 1965, when the day-school closed after the integration of Amherst County Public Schools. This thesis investigates how Native Monacan congregants negotiated sovereignty, enacted resistance against the assimilating efforts of the Episcopal Church, and maintained group identity and safety at the Mission during the first three decades of the twentieth century. Monacan congregants utilized the inherently colonial nature of the Mission's structure in ways that allowed them access to influential white Protestant networks, as well as validation by the mission workers who lived in and around the Bear Mountain community. I argue that Monacan people used strategies such as the refashioning of Mission teachings, anonymous and signed letter-writing to the Bishop, and communal protests to ensure that the Mission remained a safe space that worked for their Native community during a time of immense racial animosity. Using the personal correspondence between women mission workers, church leadership, and Monacan congregants, I examine the inner workings of the Bear Mountain Mission, and the beliefs and actions of mission workers and Monacan people alike. This thesis challenges the history of Bear Mountain Mission, and Native missions within the United States more broadly, to consider the unique and numerous ways that Native peoples enacted resistance strategies in order to ensure that Protestant Missions worked in ways that benefited their communities. / Master of Arts / In 1907, the Episcopal Church established a mission in the heart of the Native Monacan community on Bear Mountain in Amherst County, Virginia. The Bear Mountain Mission operated a church, day-school, and clothing bureau until 1965, when the day-school closed after the integration of Amherst County Public Schools. This thesis investigates how Native Monacan congregants negotiated sovereignty, enacted resistance against the assimilating efforts of the Episcopal Church, and maintained group identity and safety at the Mission during the first three decades of the twentieth century. Monacan congregants utilized the inherently colonial nature of the Mission's structure in ways that allowed them access to influential white Protestant networks, as well as validation by the mission workers who lived in and around the Bear Mountain community. I argue that Monacan people used strategies such as the refashioning of Mission teachings, anonymous and signed letter-writing to the Bishop, and communal protests to ensure that the Mission remained a safe space that worked for their Native community during a time of immense racial animosity.

Thesis (Ph. D.)--University of Texas at Austin, 2000. / Vita. Includes bibliographical references (leaves 197-207). Available also in a digital version from Dissertation Abstracts.

Thesis (D. Min.)--Columbia Biblical Seminary, Columbia, S.C., 2003. / Abstract. Includes bibliographical references (leaves 196-202).

This thesis is an examination of the eucharistic doctrine of ten Scottish theological writers in the tradition of Scottish Episcopacy; five from the seventeenth century, two from the eighteenth century, and three from the nineteenth century. The doctrine espoused by each one throughout the stated period, 1620–1875, is found to agree with the other writers considered herein, because each writer turned to many of the same Church Fathers as the source of his doctrine and his interpretation of Holy Scripture. The argument of this thesis is that all of the writers, rejecting the Tridentine, Lutheran, Bezan-Calvinist, and Zwinglian definitions of the Eucharist, maintained a material sacrifice in the Eucharist, which is an offering to God the Father of bread and wine as the propitiatory memorial of Christ’s death on the Cross, commanded by Christ himself at the Last Supper. The sacrifice is propitiatory because it is the means of representing the one sacrifice of Christ on the Cross to God the Father, thereby pleading the benefits of the Cross for the communicants. The bread and wine do not change substance, but become effectively the body and blood of Christ. Three of the ten writers produced eucharistic rites, one in the seventeenth century, and two in the eighteenth century. It is argued that each of these rites is expressive of the Eucharist as being a commemorative and representative sacrifice. Each rite explicitly offers bread and wine to the Father, invokes the Holy Spirit’s action over the elements, and prays that by receiving the consecrated bread and wine as the body and blood of Christ, the communicants will receive the forgiveness of sins, the continuing grace of the Holy Spirit, and eternal life.

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005. / Abstract and vita. Includes bibliographical references (leaves 159-160).

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005. / Abstract and vita. Includes bibliographical references (leaves 159-160).

Given the rapidly changing nature of third party reproduction, there is an increasing need for pastoral guidance about the use of these technologies and the relationships that develop from them. This dissertation explores theological bases upon which Episcopalians can ground their practice of third party reproduction, with implications for the wider Church. Beginning with a study of Episcopal clergy and their present practices, this dissertation engages Episcopal, womanist, and feminist theological resources to forge a practical theological response. It highlights layered practices, including the development of relationships between third parties and intended parents, the abuse of third parties, and disclosure to children that call for theological reinterpretations of family, the ministerial vision of Jesus, and the doctrine of God. The thesis of this dissertation is that third party procedures offer an opportunity for Christians to enrich their relationships with one another and with God in unique and--literally--life-giving ways. The argument unfolds with qualitative research findings from Episcopal clergy interviews and it documents how the writings of F.D. Maurice and David H. Smith provide additional context for an Episcopal practical theology. It then turns to the work of Delores Williams for the purpose of arguing that, while contemporary third party reproduction potentially casts third parties as scapegoats, it does not necessarily do so. In response, it develops a six-fold application of William's ministerial vision to prevent abuse. This model in turn provides resources for Episcopal clergy to use in pastoral conversations. The next chapter discusses Sallie McFague's metaphorical theology to argue that American culture upholds the biological family as a model much as Christians have upheld patriarchal language as a model. It advocates for new language to express the God-human relationship that might in turn support the construction of broader metaphors for family relationships. Finally, this dissertation incorporates these findings into practical theological themes and questions that Episcopal priests can utilize in their work. It advocates for applying discernment when navigating loyalty claims, for thinking about reproduction as a calling, for broader constructions of family, for building awareness of how autonomy can facilitate idolatry, for encouraging disclosure and healthy boundaries, and for composing liturgies for those participating in third party procedures.