Thesis (D. Min.)--Bethel Theological Seminary, 1991. / Includes index. Includes bibliographical references (leaves 139-142).

Call number: LD2668 .T4 1986 M69 / Master of Landscape Architecture / Landscape Architecture/Regional and Community Planning

This thesis was written with two purposes: first, to consider the practice of foot-washing as a sacrament/al; and, second, to apply what was learned in order to appropriate the practice of foot-washing for contemporary worship services. Several methodologies advanced the work. A theological approach enabled a comparison of the definitions of “sacrament,” “sacramental,” and “sacramentality,” which led to a demonstration of foot-washing as a “sacramental” insofar as it has the capacity to reveal the divine and possibly to be a means of grace. Historical and socio-contextual approaches undergirded the examination of three Christian traditions that regarded foot-washing as a sacrament or sacramental: the Johannine community of John 13; Ambrose of Milan’s community and its post-baptismal practice; and the Mennonites. With the tools of liturgical analysis, examination was made of foot-washing as it appears in liturgical texts for several current Christian denominations in the United States and Korea. The themes inherent in these newer uses of foot-washing were compared with those of the three historical Christian traditions. The research disclosed that, in terms of contemporary usage, foot-washing is primarily located in rites for Maundy Thursday, while marginalized or absent in other worship contexts. This limitation called for the development of a “sacramental” foot-washing rite for ordinary worship services. The proposed foot-washing rite not only provides an opportunity to meditate on Jesus’ death and sacrificial love in connection with the Triduum, but also accentuates themes such as Jesus’ humility, God’s reconciliation with humanity, forgiveness of sin, and the consolidation of the church community.

The main focus of this study is the High German language spoken by Russian Mennonites, one of the many groups of German-speaking immigrants in Canada. Although the primary language of most Russian Mennonites is a Low German variety called Plautdietsch, High German has been widely used in Russian Mennonite communities since the end of the eighteenth century and is perceived as one of their mother tongues. The primary objectives of the study are to investigate: 1) when, with whom, and for what purposes the major languages of Russian Mennonites were used by the members of the second and third migration waves (mid 1920s and 1940-50s respectively) and how the situation has changed today; 2) if there are any differences in spoken High German between representatives of the two groups and what these differences can be attributed to; 3) to what extent the High German of the subjects corresponds to the Standard High German. The primary thesis of this project is that different historical events as well as different social and political conditions witnessed by members of these groups both in Russia (e.g. closure of High German schools and churches in the 1920s and 1930s) and in Canada (e.g. the transition of most Mennonite churches from High German to English) have had a considerable influence upon and were reflected in their perception and use of High German. The data for the project consist of two sets of audio-recorded interviews in High German conducted in 1976-1978 by Henry Paetkau and Stan Dueck with Russian Mennonite immigrants of the 1920s (21 interviews), and by the author of this project in the spring of 2007 with representatives of the third migration wave (19 interviews). Both sets of interviews underwent textual and content analysis. Ten selected interviews have been transcribed following the rules of the CHAT (Codes of the Human Analysis of Transcripts) notation system and analyzed with the help of the CLAN (Computerized Language Analysis) software. The results of the study indicate that generally the patterns of language use by both groups showed a number of important differences during their stay in Russia but were found to be very similar after each group migrated to Canada. Further, no significant differences in the use of non-standard constructions between the two groups have been discovered and the main hypothesis of the study was not supported. Finally, it has been determined that the variety of High German spoken by the Russian Mennonites departs from Standard High German in a number of respects and features a variety of non-standard constructions. While some of them can be traced back to the influence of the English or Russian languages, many other non-standard constructions were most likely present in the speech of Russian Mennonites long before intensive contact with these languages began. It has been argued that some non-standard constructions were also relatively stable in the group’s High German and that they are a result of both language-internal as well as language-external processes of change.

The main focus of this study is the High German language spoken by Russian Mennonites, one of the many groups of German-speaking immigrants in Canada. Although the primary language of most Russian Mennonites is a Low German variety called Plautdietsch, High German has been widely used in Russian Mennonite communities since the end of the eighteenth century and is perceived as one of their mother tongues. The primary objectives of the study are to investigate: 1) when, with whom, and for what purposes the major languages of Russian Mennonites were used by the members of the second and third migration waves (mid 1920s and 1940-50s respectively) and how the situation has changed today; 2) if there are any differences in spoken High German between representatives of the two groups and what these differences can be attributed to; 3) to what extent the High German of the subjects corresponds to the Standard High German. The primary thesis of this project is that different historical events as well as different social and political conditions witnessed by members of these groups both in Russia (e.g. closure of High German schools and churches in the 1920s and 1930s) and in Canada (e.g. the transition of most Mennonite churches from High German to English) have had a considerable influence upon and were reflected in their perception and use of High German. The data for the project consist of two sets of audio-recorded interviews in High German conducted in 1976-1978 by Henry Paetkau and Stan Dueck with Russian Mennonite immigrants of the 1920s (21 interviews), and by the author of this project in the spring of 2007 with representatives of the third migration wave (19 interviews). Both sets of interviews underwent textual and content analysis. Ten selected interviews have been transcribed following the rules of the CHAT (Codes of the Human Analysis of Transcripts) notation system and analyzed with the help of the CLAN (Computerized Language Analysis) software. The results of the study indicate that generally the patterns of language use by both groups showed a number of important differences during their stay in Russia but were found to be very similar after each group migrated to Canada. Further, no significant differences in the use of non-standard constructions between the two groups have been discovered and the main hypothesis of the study was not supported. Finally, it has been determined that the variety of High German spoken by the Russian Mennonites departs from Standard High German in a number of respects and features a variety of non-standard constructions. While some of them can be traced back to the influence of the English or Russian languages, many other non-standard constructions were most likely present in the speech of Russian Mennonites long before intensive contact with these languages began. It has been argued that some non-standard constructions were also relatively stable in the group’s High German and that they are a result of both language-internal as well as language-external processes of change.

Thesis (D. Min.)--Dallas Theological Seminary, 2001. / Includes abstract. Includes bibliographical references (leaves 248-255).

Technology does not stand alone in any society. Each society negotiates its own relationship with technology and places its own value on it. Each chooses its own path. This thesis considers the path taken towards technology in the 21st Century by Old Colony Mennonites in Southwestern Ontario. Drawing on Coleman, relationships created by digital technologies are difficult to study as they extend or embed themselves into everyday life. While research into traditional Mennonite usage of static technologies exists, new forms of digital technologies – Smartphones, Texting, and Web 2.0 in particular – have not received the same attention. Initially, I asked whether a divide based on a volitional rejection of digital technology exists within the Old Colony. Ancillary questions surround issues of separation from mainstream society and economic disadvantages due to limited technology usage. Research consisted of interviews and observation. Four themes were identified that underpin this thesis; migration, economic, education and technology. Challenging stereotypes surrounding technology usage, evidence suggests it is not a digital divide Old Colony Mennonites negotiate but a continuum. Digital technology usage expands and contracts the walls surrounding isolation and separation from mainstream society. It allows ideas to flow between groups and for the shrinking of space locally and globally. It may lead some to move away from the church but it also may strengthen their ties. Increased literacy skills are identified as a stepping-stone, not towards the mainstream world but toward the desired better life, they left Mexico to pursue.

Technology does not stand alone in any society. Each society negotiates its own relationship with technology and places its own value on it. Each chooses its own path. This thesis considers the path taken towards technology in the 21st Century by Old Colony Mennonites in Southwestern Ontario. Drawing on Coleman, relationships created by digital technologies are difficult to study as they extend or embed themselves into everyday life. While research into traditional Mennonite usage of static technologies exists, new forms of digital technologies – Smartphones, Texting, and Web 2.0 in particular – have not received the same attention. Initially, I asked whether a divide based on a volitional rejection of digital technology exists within the Old Colony. Ancillary questions surround issues of separation from mainstream society and economic disadvantages due to limited technology usage. Research consisted of interviews and observation. Four themes were identified that underpin this thesis; migration, economic, education and technology. Challenging stereotypes surrounding technology usage, evidence suggests it is not a digital divide Old Colony Mennonites negotiate but a continuum. Digital technology usage expands and contracts the walls surrounding isolation and separation from mainstream society. It allows ideas to flow between groups and for the shrinking of space locally and globally. It may lead some to move away from the church but it also may strengthen their ties. Increased literacy skills are identified as a stepping-stone, not towards the mainstream world but toward the desired better life, they left Mexico to pursue.

Thesis (M.A. in Theological Studies)--Associated Mennonite Biblical Seminary, 2002. / "The present crisis in Bhartiya General Conference Mennonite Church in India can only be resolved by courageously addressing several key leadership issues"--T.p. A variant spelling of "Bhartiya" is "Bharatiya." Includes bibliographical references (leaves 112-114 ).

Thesis (M.A.)--Associated Mennonite Biblical Seminary, 2003. / Includes bibliographical references (leaves 111-115).