Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008. / Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 202-208).

Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008. / Includes abstract and vita. Includes bibliographical references (leaves 189-195).

Thesis (M.A.)--Lancaster Bible College, Graduate School, 2000. / Includes bibliographical references (leaves 122-123).

Thesis (D. Min.)--Bethel Theological Seminary, 1994. / Includes bibliographical references (leaves 131-136).

Thesis (M.A.)--Catholic Theology Union at Chicago, 2005. / Vita. "April 2005." Includes bibliographical references (leaves [47]-48).

Thesis (M.A.)--Catholic Theology Union at Chicago, 2005. / Vita. "April 2005." Includes bibliographical references (leaves [47]-48).

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1986. / Abstract. Includes bibliographical references (leaves 339-346).

Thesis (D. Ed. Min.)--Southwestern Baptist Theological Seminary, 2005. / Includes bibliographical references (leaves 103-110).

This study is a work of Practical Theology aiming to create an interpretative paradigm within which to evaluate faith brands theologically and identify whether faith brands are problematic or beneficial to Christian faith. The research used qualitative research techniques – five focus groups drawn from a church in the East Midlands, triangulated with interviews with practitioners in both marketing and ministry, and documentary analysis of faith brands. An element of comparison was possible between focus groups by grouping those church members who self-identified as “charismatic/evangelical” into three groups and examining how the data generated in those groups compared with the other two groups, drawn from a more “central Anglican” tradition. The importance of relationships and the motif of the faith being a journey and a process are validated by the data. Some of the problematic issues that faith brands raise for Christian faith – including challenges of ecclesiology, and the risk of a reductionist approach to faith – are considered both from the perspective of faith brands (such as the Alpha course) which might be considered as “McDonaldising” the faith, as well as the perspective of more “localized” faith brands, embodied within the “Fresh Expressions” movement. The results suggest that whilst faith brands do pose risks for Christian faith – including the danger of reductionism, or challenges to traditional ecclesiology - they can also be beneficial where they are utilized in ways that are sensitive to the context in which individuals are relating to them. This PhD makes an original contribution to knowledge through by exploring in detail the impact of faith branding upon some members of East Midlands Churches, in itself an original focus of study. It also makes an original contribution by utilising the insights of Rational Choice Theory to interrogate the data and extends the field of Practical Theology in also beginning to develop a constructive theology of branding. Tracing the contours of an emerging theology of branding, the Apostle Paul’s contextual missionary flexibility is noted alongside an acknowledgement that creation is both fallen, and yet also nevertheless pregnant with goodness and grace. It is suggested (through drawing on insights in the work of Cavanaugh) that faith brands can be located comfortably within an Augustinian framework with respect to notions of choice and desire. Within a theological evaluation, faith brands could be seen to offer a way of seeking to influence the will towards to God – and as such, offer a counterpoint to consumer brands, because they are a means to what is understood theologically to be a true end (God), whereas in consumerism, the end is simply to continue desiring to buy. Finally, the notion of the missio Dei and Bosch & Sherry’s theology of the work of the Holy Spirit are offered as ways of understanding of how God works through human culture and human creativity.

The inclusion of faith-based organisations in development continues to generate debates regarding the competency of such organisations to deliver social service programs. These debates are further fuelled by the view that faith-based groups provide more effective social services than secular agencies because of their faith character. More and more, government and the development agencies are utilising these arguments to increase their funding to faith-based organisations. The consequent effect of this is the proliferation of faith-based organisations, with the scenario in Nigeria being no different. Most beneficiaries of faith-based programmes consider them an integral part of the development process. However, there is yet another dimension of this anecdote between faith groups and development-; the debates centred on the effects of faith on development outcomes, with faith groups attributing their success to the use of `faith' (the ‘faith’ hypothesis) and critics stating otherwise. Nevertheless, is there evidence that better development outcomes can be achieved through faith driven development?Utilising data from a combination of qualitative methods-interviews (key informants and others), focus group discussions and archival research and quantitative methods- a survey of selected beneficiaries of programs delivered by both secular and faith-based NGOs, this study test the 'faith' hypothesis in development outcomes and compares the organisational characteristics of faith-based and secular organisation that provide services to people living with HIV/AIDS in southern part of Nigeria. I conclude from the findings that ultimately whilst faith did contribute positively within the program and shaped development, it also served as a hindrance, excluding potential beneficiaries from participating in the programs. In addition, because of the focus of the development community on outputs rather than outcomes, these contributions of faith-based organisations were lost.