Thesis (D. Min.)--Ashland Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 225-233).

Project (D. Miss.)--Trinity Evangelical Divinity School, 1986. / Includes bibliographical references (leaves 281-295).

Thesis (D. Min.)--Ashland Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 225-233).

Thesis (D.W.S.)--Institute for Worship Studies, 2006. / Abstract. Includes bibliographical references (leaves 164-170).

This study seeks to give an exposition of the development of theology at the Stellenbosch Kweekskool from 1859 until 1919, a period that coincided with the formative years of Afrikaner nationalism. John Murray (1826-1882) was nurtured in evangelical Calvinism but received his theological training in 'moderate' Utrecht. As Calvinist he emphasized salvation by grace and Christian obedience, as evangelical, union with Christ, and as kenoticist he emphasized the relevance of the humanity of Christ. N.J. Hofmeyr (1827-1909) was converted under an evangelical Lutheran and received his training in Utrecht, in the heyday of Dutch ethical and German mediating theology. He was fascinated by the historical Jesus. In his view, the 'religion of Jesus' was not the moralistic one imagined by the modernists, but an experience of sonship, continually challenged by severe temptations. The central theme of his theology was the huiothesia, the sonship of Jesus being the prototype of our sonship. As he was the spiritual father of many generations of Stellenbosch students, his Christocentric emphasis and his doctrine of huiothesia played an important role in the development of NGK spirituality. Other themes in Hofmeyr's theology bore the marks of mediating theology: The idea that the conscience is the voice of God, the 'natural' compatibility between the human and the divine, the importance of experience in the theological enterprise and the idea that grace must accommodate itself to nature. J.I. Marais (1848-1919) and P.J.G. de Vos (1842-1931), who received part of their training in Scotland, were more conservative in theology than Hofmeyr. By the turn of the century De Vos has fully accepted scholastic Calvinism and premillenniaIism; Marais accepted premillennialism around 1914. The experiences of the Anglo-Boer War precipitated the close relationship between the Afrikaner and the NGK, and the lack of a strong doctrine of the church in Stellenbosch theology added to the blurring of distinctions between church and people. The national church of the Scots and Dutch traditions became the volkskerk of the Afrikaner. Important biblical dimensions of Murray and Hofmeyr's theology were neglected after Hofmeyr's death. The conviction that God revealed himself completely in the human Christ was weakened by fundamentalism and the tendency to see God's will in the history of the volk. Their eschatology - which expected great success for the gospel - was replaced by premillennialism, which expected only limited success for missions before the parousia. Hofmeyr's social gospel, which was applied to the problem of the 'poor whites', was gradually replaced by a negative view of the social relevance of the gospel, especially in racial matters. This gradual change of theological direction involved a growing sympathy with fundamentalism and Kuyperianism, but did not consist in a full revival of reformation theology

This work examines the historical details and the theological implications of a controversy that took place at Westminster Theological Seminary, Philadelphia, Pennsylvania.  The controversy began when Associate Professor Norman Shepherd’s teaching on James 2:14-21 came under intense scrutiny. He was dismissed from his teaching post despite repeated exonerations by the seminary’s board, faculty and by his own presbytery. He taught that the formula <i>justification by faith alone</i> does not appear in Scripture or in the Westminster Standards and that Luther’s insertion of the particle <i>alone</i> in the formula<i> justification by faith alone</i> is exegetically indefensible.  The view of Calvin, and not that of Luther, has been given confessional standing in the <i>Westminster Confession of Faith</i>.  Calvin’s independence from Luther is essential for understanding this controversy. Part One explicates the administrative and procedural history of the controversy, and it identifies the major points of disagreement.  It details the processes and approaches that were used, neglected, or abused: interpersonal communications, group discussions, committee meetings, etc.  These data are evidence that the board did not have “adequate grounds” to dismiss Shepherd. Part Two examines the theology and the integrity of a document titled “The Commission on Allegations Regarding Professor Shepherd: Summary of Allegations”.  This document is examined for three reasons: it represents the mature theological expression of Shepherd’s opponents; the commission’s hearing is the last forum in which Shepherd was examined by the seminary; and the judgement of the commission is a matter of record. Shepherd’s repeated exonerations by the seminary and by his presbytery affirm that his understanding of justification by faith, his exegesis of James 2, his teaching on baptism, and his understanding of the “covenant dynamic” do not represent departures from historic Reformed theology; his formulations are orthodox.

This study involved non-experimental research to identify alumni perceptions of the strengths and weaknesses of the Doctor of Ministry degree program at Dallas Theological Seminary. An international survey was conducted to collect data from 165 Doctor of Ministry degree holders from Dallas Theological Seminary; 131 usable questionnaires were returned. A response rate of 79.4 percent was achieved. The intent of the study was to ascertain (a) the extent to which D.Min. alumni perceive that the objectives and goals of Doctor of Ministry programs at Dallas Theological Seminary are being met, (b) alumni-perceived strengths of Doctor of Ministry programs at Dallas Theological Seminary, (c) alumni-perceived weaknesses of Doctor of Ministry programs at Dallas Theological Seminary, (d) compare the findings of this case study assessment with a 1987 national study of Doctor of Ministry programs, and (e) make recommendations for the improvement of D. Min programs at Dallas Theological Seminary. The pattern that emerged from the data indicates that the D.Min. alumni believe objectives and goals of the Doctor of Ministry program at Dallas Theological Seminary are being met. In the opinion of the alumni, Doctor of Ministry programs at Dallas Theological Seminary has its strengths. The overall opinion of the D.Min. faculty and curriculum are strong indicators of its strength. The D.Min. program has had a positive impact on the lives of its alumni and on their ministries. In the opinion of the alumni, Doctor of Ministry programs at Dallas Theological Seminary also has its weaknesses. A casual comparison of the findings of this case study assessment with a similar 1987 national study of Doctor of Ministry programs revealed more similarities than differences. The alumni provided a number of suggestions to be implemented into the Doctor of Ministry curriculum, structure, faculty, administration, overall image of the program, its purpose and objectives.

This study assessed the quality of graduate professional training in Christian education at Dallas Theological Seminary (DTS) in terms of the perceptions of program alumni. The subjects of the investigation were 780 alumni who graduated from DTS between 1984 and 2000. The Christian Education program was assessed utilizing Daniel Stufflebeam's CIPP model and alumni data collected from a survey instrument. A response rate of 65% (N=504) was achieved. The research procedure employed a non-experimental design methodology for the quantitative component and open-ended questions for the qualitative component. Most results were statistically significant at the .05 alpha level utilizing chi-square goodness-of-fit tests.

This study is an historical and institutional analysis of The Lutheran Theological Seminary (LTS) in Hong Kong. The study first traces the seminary's theological and missiological roots and its history from 1913 to 1948, from its founding in Hubei Province, China to its move to Hong Kong because of civil war. Next, it describes major events of the early years in Hong Kong and the factors which contributed to an institutional crisis in the late 1960's. The study then analyzes the modern development of the institution, specifically the years 1971 to 1993. During this period several regional church groups joined together to create a collaborative educational effort through LTS, the school gained regional accreditation, expanded the ranks of its Chinese faculty, developed Asian financial support, and constructed a new campus. The modern development of the institution cannot be understood apart from a comprehension of the twenty-two year administration of Andrew Hsiao, the first Chinese president of the school. A chapter is therefore included on Andrew Hsiao's personal and academic background, the distinctives of his administration, and the strengths and weaknesses of his presidency. A current profile of the school is provided including its purposes, theology, organizational structure, faculty, student body, programs, and facilities. Finally, the future of the school is discussed in light of the reversion of Hong Kong to the sovereignty of China in July 1997. This portion of the study contains an analysis of CCP religious policy, the structures which enforce religious policy in China, the current relationship between the China Christian Council and LTS, and the seminary's plans after the reversion of Hong Kong to China.

Thesis (D. Min.)--Covenant Theological Seminary, 1999. / Abstract. Includes bibliographical references (leaves 143-155).