Indiana University-Purdue University Indianapolis (IUPUI) / This qualitative dissertation contributes to the nascent literature on the study of social enterprise in American congregations through an examination of the role, theology, motivations, and experiences of Protestant Christian social entrepreneurs who are pursuing (or have pursued) social entrepreneurship in the congregational setting. These religious leaders engage the free market by establishing social ventures such as hotels, thrift stores, community development corporations, restaurants, retail outlets, publishing companies, and landscaping businesses among others. Drawing on forty-four in-depth, semi-structured interviews with lay and clergy leaders representing a diverse sample of twenty-six American congregations from four Protestant traditions and six geographic regions, this dissertation asks: Who are these congregational social entrepreneurs (their role and their theology)? Why do they engage in congregational social entrepreneurship (motivations)? And how do they go about establishing social ventures (experiences)? This study provides scholars and practitioners insights into the identity, motivations, and experiences of American religious leaders who are pioneering an emerging form of religious practice that blurs the distinction between the pastor and parishioner, the sacred and secular, and the instrumental and expressive. This dissertation offers contributions to both theory and practice. Instead of conceptualizing “social entrepreneurship” and “values and faith” as separate categories (as in prior research), this dissertation introduces a new theoretical paradigm with an intersecting model of instrumental and expressive rationales for nonprofit institutions. Transcending otherwise clearly defined boundaries, the study’s findings speak to the flexibility of social entrepreneurship to conform to the values of its leadership and the pervasive and permeating reach of faith within the context of human endeavor. Additionally, this research offers a constructive understanding of the role, theological tenets, and practical experiences of lay and clergy leaders. / 2021-08-21

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published_or_final_version / Chinese Historical Studies / Master / Master of Arts

The purpose of this study was to determine and describe ways in which music education can be used in Protestant churches. During the last twenty years, participation in church music has grown very rapidly. The increase is a result of the growth of music in general. Music has become an important part of home, school, church, and community functions. This is evidenced by many facts: symphony orchestras, as well as community instrumental and choral groups have increased in number to the extent that there are more today than at any time in history; school music has taken tremendous strides since 19257 and church music programs have been developed to such a degree that they attract large numbers of people. In spite of the tremendous advance of music in general, and in the field of church music in particular, there is still much that needs to be done in church music. For example, when "Sacred Music" is mentioned to an average group of Americans, some will respond with blank and uninterested stares. Others will mention some of the well-worn sentimentalized, semi-religious songs such as "He," "The Man Upstairs," "You'll Never Walk Alone," or other examples of commercialized religion, Those people, and the environment in which they live, need to be reached with the music of the church that can speak to them with real meaning and truth.

龐錫滔. / "2000年7月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 112-122) / 附中英文摘要. / "2000 nian 7 yue" / Pang Xitao. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 112-122) / Fu Zhong Ying wen zhai yao. / Chapter 一. --- 導言 / Chapter I. --- 改革開放以來基督教的發展 --- p.1 / Chapter II. --- 中國公民社會的研究 --- p.6 / Chapter III. --- 基督教會的社會團體身份 --- p.8 / Chapter IV. --- 研究方法 --- p.9 / Chapter 二. --- 公民社會的含意 / Chapter I. --- 公民社會的古典意義 --- p.11 / Chapter II. --- 公民社會的近代意義 --- p.12 / Chapter III. --- 當代公民社會的意義 --- p.14 / Chapter IV. --- 公民社會的元素 --- p.16 / Chapter V. --- 基督教與公民社會 --- p.18 / Chapter 三. --- 中國的國家與社會關係 / Chapter I. --- 極權主義(Totalitarianism)模式 --- p.21 / Chapter II. --- 改革開放前的國家與社會關係 --- p.23 / Chapter III. --- 改革開放後的國家與社會關係 --- p.29 / Chapter 四. --- 改革開放前的國家與教會關係 / Chapter I. --- 中國的宗教政策 --- p.39 / Chapter II. --- 國家與教會關係 --- p.43 / Chapter 五. --- 改革開放後的宗教政策與監管部門 / Chapter I. --- 宗教政策 --- p.55 / Chapter II. --- 監督及管理宗教的部門 --- p.64 / Chapter 六. --- 國家與三自教會的關係 / Chapter I. --- 中國基督教三自愛國運動委員會與中國基督教協會 --- p.68 / Chapter II. --- 三自組織面對新政治形勢的回應 --- p.69 / Chapter 1. --- 為過去「三自」運動辯護 --- p.70 / Chapter 2. --- 成立中國基督教協會 --- p.72 / Chapter 3. --- 取消三自愛國運動委員會的考慮 --- p.74 / Chapter 4. --- 增強代表教會的角色 --- p.76 / Chapter III. --- 三自組織的限制 --- p.80 / Chapter IV. --- 政府對三自教會的控制及打壓 --- p.82 / Chapter 七. --- 國家與自主性信徒群體的關係 / Chapter I. --- 家庭聚會點在中國的發展 --- p.88 / Chapter II. --- 自主性信徒群體的組織 --- p.89 / Chapter III. --- 對政府的立場 --- p.90 / Chapter IV. --- 與三自教會的關係 --- p.91 / Chapter V. --- 國家對自主性信徒群體的打壓 --- p.95 / Chapter VI. --- 個案研究 --- p.97 / Chapter 八. --- 總結 / Chapter I. --- 在爭取自主的道路前進 --- p.105 / Chapter II. --- 國家對「三自」組織的統合 --- p.108 / Chapter III. --- 建構公民社會的道路 --- p.110

Previous assessments of the early academies of Protestant dissenters in England and Wales (1660-1720) have celebrated their tutors' achievements in defying the Act of Uniformity and the Test Acts, and have argued that they pioneered a modern curriculum. Despite these views, there has been little scholarly investigation into the academies. This thesis evaluates the available sources for the first time, examining the political, philosophical, and theological controversies in which the academies were involved, as well as examining the lives and careers of their tutors and students in greater detail than has hitherto been possible. The introduction explores the reception of the academies from the late seventeenth century until the present day, exposing the paucity of evidence and the abundance of polemic which have characterised previous accounts. Chapter 1 provides a detailed examination of academies operated by nonconformists prior to the Toleration Act, reassessing the contribution of ejected university tutors, surveying attempted prosecutions, and highlighting political controversies. The second chapter extends the narrative to academies run by Protestant dissenters from the Toleration Act (1689) to the repeal of the Schism Act (1719); it contains the first-ever detailed analysis of the minutes of the London-based denominational Fund Boards, and a survey of the careers of former academy students. Chapter 3 re-evaluates the teaching of philosophy in the dissenters' earliest academies, using newly-identified manuscript works by tutors and students to explore the study of logic, natural philosophy, and ethics. Chapter 4 uses a combination of printed and manuscript sources to examine the teaching of religious subjects at the academies, including preaching, religious history, Jewish antiquities, pneumatology, and theology; it concludes with a survey of the contribution of dissenting tutors and students to debates in the 1710s concerning subscription to an agreed form of words on the Trinity.

Previous research regarding the European debt crisis has mostly focused on the purely economic aspects of the crisis. However, there is a strong “Protestant-Catholic” dimension in Europe, where historically Protestant countries are more prosperous than their Catholic and Orthodox counterparts. This has especially been a fact since early 2010, when several countries within the European Union had their credit ratings downgraded. Is this phenomenon merely a coincidence? Or could the roots of the recent troubles in Europe have a basis in historic religions? To tackle this question, Max Webers ́s 110 year old study The Protestant Ethic and the Spirit of Capitalism is brought back into light and used as a tool for analysis of the crisis. The results show that not only are Protestant countries in general more prosperous, but they also have lower corruption and their citizens have a higher level of trust towards the government. These results are in line with what Weber called the “bureaucratization” and the “rationalization” of the society from a traditional one into a rationalized one. According to Weber, the “protestant work ethic” had certain features that helped create propitious preconditions for rationalization, which were extremely benign for the rise of capitalism in the Western world. Furthermore, the results in this studies show that the historic religions have had a lasting impact on national politics within Europe and that they remain a driving force behind european culture. Historically Protestant countries are therefore in less risk of getting in debt and capitalism still have a better chance of success in these countries.