This ethnomethodological study focuses on the worldviews of Lutheran school principals and pastors. Essentially, these leaders in a Lutheran school provide direction and vision for the school learning community. The degree to which their worldviews coalesce will naturally result in positive or negative influences on the whole school community. These leaders within the Lutheran school can be seen as a hub for all kinds of learning experiences and interaction in the context of vital Christian communities in mission outreach and quality education. Any dissonance of worldview has potential for impact on school processes and relationships. The Lutheran Church has defined the role of the pastor in the school and the difference from his role in a congregation (Lutheran Church of Australia, 2002). Lutheran principals have a delegated authority from their school councils to be responsible for the complete oversight of the school’s direction, the observance of policies, and the assignment of tasks and duties of staff. The blurring of responsibility occurs over the pastor’s rightful responsibility in regards to a word and sacrament ministry. In a Lutheran school where the Gospel is to inform all learning, such tension can cloud school dynamics and transformation. The Lutheran church policy, Relative responsibilities of pastor and principal within the Lutheran school, identifies three critical areas of required mutual respect for the Principal and School Pastor: theological, professional and personal (Lutheran Church of Australia, 2001, p. 3). Thus, the ‘worldview’ dimensions considered in this research centre around the theological, the educational and the interpersonal domains. The school transformation themes of lifelong learning, postmodernism and curriculum, school organization and change, and school community relationships are used to challenge worldview dimensions of Principals and School Pastors through a series of online ‘stories’, or scenarios, backed by personal interviews and a document study. The identification of school leadership tension points brings about recommendations for action.

Thesis (D.W.S.)--Institute for Worship Studies, 2004. / Abstract and vita. Includes bibliographical references (leaves 122-126).

Thesis (D. Min.)--Concordia Theological Seminary, Fort Wayne, 1987. / Includes 1 pamphlet attached to leaf 197 and 1 folded tract attached to leaf 204. Includes bibliographical references (leaves 131-137).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [45]-49).

Music is very important for Christianity which plays music in many situations. It is the laities who serves by music in church for most of the time. In Taiwan church, the problems have to face is the lack of severs: there are few people who got ability and want to serve. The best way to solve the problem is training someone who want to sever in music ministry in church. This study focused on Taipei Truth Lutheran Church¡¦s training system of music ministry for laities. This study try to know well and find out the problem in the training system of music ministry for laities in Taipei Truth Lutheran Church through the literature review, in-depth interview method, questionnaire survey and personal observer. Then, this study tries to build a training system of music ministry for laities in Taiwan church by surveying the system by theories. This study finds out that the training system of music ministry for laities in Taipei Truth Lutheran Church is quite well. This study recommends some advices about the courses, teachers hiring, communicating with different roles in church, information transmission, connecting with other resource and developing supplementary measure. And build a training system of music ministry for laities in Taiwan church.

Originally presented as the author's thesis (doctoral)--Universität Essen, 2001. / Includes bibliographical references (p. 294-318).

Thesis (D. Min.)--Concordia Theological Seminary, Ft. Wayne, 1987. / Includes bibliographical references (leaves 152-155).

Thesis (doctoral)--Otto-Friedrich-Universität Bamberg, 2003. / Includes bibliographical references (leaves 386-395). Available for download from the Universität Bamberg Elektronische Hochschulschriften.

Thesis (D. Min.)--Concordia Theological Seminary, Ft. Wayne, IN, 2000. / Includes bibliographical references (leaves 65-68).

The purpose of this thesis is to show through a chain of events how the Lutheran Mission societies in their quest to provide health care through biomedicine to indigenous people in Southern Africa ended up co-operating with the South African government in the implementation of the policy of apartheid. The question that this thesis will thus seek to answer is the following: If foreign missionaries were motivated to the extent that they left their homes in Europe and North America, why did they allow their hospitals to be subjected to government takeovers without offering much by the way of resistance? Biomedicine was not introduced to supplement the existing traditional health systems but to replace them. Black people had ways and means to attend to their sick through traditional health systems such as izinyanga, izangoma, and izanusi among the Zulu, and dingaka and didupe among the Sotho-Tswana. In Southern Africa, the missionaries saw suffering and great need, and worked as lay medical practitioners to alleviate health problems long before apartheid was formally introduced after the National Party came to power in 1948. Subsequently, they worked with trained medical missionary nurses and doctors. The Lutheran missionaries saw biomedicine as being not far-removed from advancing their mission work of converting the indigenous people to Christianity. In their provision of basic biomedicine from small structures, the Lutheran missionaries developed their health centres into hospitals by means of assistance from home societies before apartheid became the policy of the government. Financial assistance was also received from the South African government especially in the 1960s to combat the tuberculosis epidemic. However dedicated the missionaries were, they were condemned to see their influence gradually reduced because they were forced to rely on government subsidies in the running of the hospitals. In the 1970s, the apartheid government nationalized Lutheran and other mission hospitals. The hospitals were taken over and handed to the newly-established homelands and self-governing states to run. Under this new management, the mission hospitals’ quality of service was compromised. The question is: why did the Lutheran missions allow their hospitals to be nationalized? Overall, one can see that the Lutheran missions were influenced by race when they excluded black people from participating in the running of the mission hospitals, despite Blacks having taken over the running of the former mission churches since the 1960s. In Botswana, nationalization occurred differently. There was no total take-over of mission hospitals and the attendant exodus of white medical missionaries. From the time of independence in 1966, the Botswana government decided to work with mission societies in health care. The government formulated health policies and provided part of the financial needs of the hospitals, while the mission societies provided personnel and ran the hospitals. For example, the Bamalete Lutheran Hospital (BLH) in Ramotswa continues to be run by the Hermannsburg Mission Society. The national Lutheran Church played an important role in the hospital as the Church was part of the governing board. This thesis has attempted to show that, while the Lutheran missionaries were motivated to develop a health care system for the indigenous people through the introduction of biomedicine and the building of hospitals, they were so dependent on the assistance of the apartheid government, especially in the 1960s and the 1970s, that they could not see that their collaboration with the government in the nationalization of mission hospitals was in fact a collaboration with apartheid. Some individual mission doctors and nurses, especially in the Charles Johnson Memorial Hospital in Nquthu, resisted the nationalization programme, but not the Lutherans. These were paralysed in the face of the pseudo-nationalization programme of the apartheid regime. The interpretation of the Lutheran doctrine of the ‘Two Kingdoms’, which dissuades Christians from interfering in the sphere of secular governance, may have had bearing on their reluctance to challenge the apartheid regime to provide better health care. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.