<p> The respective research focuses on Haitian Christian leaders&rsquo;, particularly Millennials&rsquo;, perception of commitment to community service in the metro New York City area in their churches&rsquo; neighborhood. Prior to this present study, Haitian Christian leaders&rsquo; perception commitment to community service in their churches&rsquo; neighborhoods were unknown. Therefore, this present research created a measuring tool &ndash; &ldquo;Rubric for Evaluating Commitment to Community Service&rdquo; (RECCS) to assess Haitian Christian leaders&rsquo; perception commitment to community service. The present research author interviewed three leaders (senior pastors and two youth leaders) from five different churches totaling fifteen participants to determine their level of commitment to community service. Afterward, the present research author did a second interview with senior pastors of each church and searched for indicators of common traits/factors that three highest and the two lowest scoring churches had in common. The present research author discovered that the level of commitment to community service differ among the five churches and between senior pastors and their youth leaders. In addition, the research found that there were no common trait/factors among the highest scoring churches, but there was one trait in common among the lowest scoring churches. Despite this, that trait/factor could not yield a conclusion making the research results be inconclusive. Lastly, the present research author offered ministry recommendations to future research and the Haitian church community.</p>

<p> The thesis of this study is that perception produces repentance in the unconverted. The study will demonstrate that Reformed sources, as well as the Scriptures, repeatedly pinpoint a proper perception of God, self, and Christ, as the impetus of repentance in fallen humanity. The study will demonstrate that Reformed sources, as well as biblical authors, repeatedly differentiate between mere knowledge of biblical truth and a genuine perception of spiritual realities. The study will demonstrate that historic Reformed soteriology, as well as the Scriptures, affirm that a mere knowledge of the gospel is ineffectual, while also affirming that perception invariably produces repentance in the subject. </p><p> Research Methodology: This work will begin by surveying the works of significant Reformed theologians in order to discern what they have identified as the impetus of repentance. Chapter 2 will survey the works of Reformed theologians who: (1) fail to identify an impetus of repentance, or; (2) fail to substantially defend the impetus of repentance that is identified. In chapter 3 the work will survey the writings of additional Reformed theologians, as well as the thoughts of the <i>Westminster Confession of Faith</i> and Alvin Plantinga, in order to demonstrate that Reformed theologians/sources most often identify the impetus of repentance as a proper perception of God, self, and Christ. This work will focus on the writings of theologians who are recognized as representatives of the Reformed faith. </p><p> The validity of the thesis will also be demonstrated from the biblical witness. In chapter 4 this work will focus on two key texts from the Old Testament canon (Deut 29:2&ndash;4 and Isa 6:9&ndash;10), which demonstrate that the Old Testament makes a distinction between mere knowledge and perception. The work will also focus on the Hebrew verb <i>yada</i>, which encapsulates the Hebrew concept of knowledge. This work will also demonstrate that the thesis of this work is consistent with conversion stories from the Old Testament, as well as the writings of Hebrew prophets. </p><p> The work will also demonstrate that the thesis of this work, that spiritual perception produces repentance, is derived from the New Testament. A survey of key occurrences of &mu;&epsiv;&tau;&alpha;&nu;o&iota;&alpha; and &epsiv;&pi;&iota;&sigma;&tau;&rho;&epsiv;&phis;&omega; in the New Testament, as well as an examination of the concept of repentance in the New Testament, will show that the New Testament consistently presents spiritual perception as the impetus of repentance. The writings of Matthew, Luke, Paul, Hebrews, and John will be examined in order to demonstrate that the thesis is derived from the biblical witness. It will be evident that the New Testament creates a link between a proper perception of God, self, and Christ, and repentance. The ultimate goal is to demonstrate that the thesis, that perception produces repentance, is derived from the Scriptures, and is consistent with historic Reformed theology. (Abstract shortened by ProQuest.) </p>

This study is an attempt to interpret the theology of Paul Tillich as a Christian humanist. In this context, Christian humanism is understood as a philosophical stance which unites a horizontal (autonomous) and vertical (theonomous) perspective. The Christian humanism of Tillich is illustrated by theological amplification on the basis of three key areas: Christology, ethics, and world religions. / Is Christian humanism intellectually viable? A polemical attitude surrounds the entire debate. The secular humanist is as conviced as the theist that any union of the two is overshadowed by the many differences. The thrust of the research leads to a realization of the concord that exists. The areas of union (open-minded world view, human experience, appreciation of the secular, concept of value) are located in a common spirit. This mood which exists on the boundary between these two divergent areas is more compelling than the more extreme options. / Christian humanism is functional in Tillich as a philosophical stance. The redefining of metaphysical inquiry into ontology, the development of theonomy, the theory of symbol, and a holistic outlook are crucial to both Tillich's Christian humanism and his philosophical understanding. It is necessary, therefore, to see that the significant thing in Tillich's philosophy is a merging of metaphysical and physical categories. This is the essense of a Christian humanist. / The ease with which Tillich moved through the entire range of Christian theology is reflective of his Christian humanism. This is especially true as Tillich dealt with Christology, ethics, and world religions. When he dealt with these three areas, it becomes apparent that he reflected a serious encounter with the Judeo-Christian heritage, dealt with human experience, and employed a universal language. These three compose the basis of a Christian humanism. / In the final analysis, Christian humanism is interpreted as the most viable form of theology. Tillich courageously worked within this rubric, and left a powerful model for present-day theology. / Source: Dissertation Abstracts International, Volume: 42-12, Section: A, page: 5159. / Thesis (Ph.D.)--The Florida State University, 1982.

One of the most interesting features of the late Norman Perrin (d. 1976) as a scholar is the fact that he changed his mind a number of times about a number of issues. This study uncovers some of the factors behind those changes, sets his work in the context of modern New Testament scholarship, and shows how his work is paradigmatic of key movements and issues in scholarship. / Chapters I and II bring into focus, and posit a reciprocal causative relationship between, the methodological and theological perspectives which governed his research. They demonstrate that his scholarly development followed a pattern where his theology sought support from a method which, when applied, led to conclusions which necessitated a shift in theology. The cycle would then begin again as the new theological position sought support from a new method. Chapter I traces this pattern through four methodological shifts (conservative form criticism, radical form criticism, redaction criticism, and literary criticism) and Chapter II traces the corresponding shifts in theology. / The shifts in his theology moved him from a position where he viewed history as the basis for faith toward a position where history was not important for faith. While he was moving toward an ahistorical perspective, he never reached it, and near the end of his career he was beginning to develop an inclusive hermeneutical and theological stance that would incorporate the various emphases of his scholarly pilgrimage. / In addition to uncovering the internal factors mentioned above, this study views his shifts with respect to method and conclusions in the context of New Testament scholarship. / Chapters III and IV discuss the particular exegetical conclusions he arrived at with respect to the Kingdom of God, parables, Son of man, and Gospel of Mark. His treatment of these issues is discussed in light of (1) the twin issues of exegetical method and the relationship of faith and history, and (2) the current scholarly influences on his work. / Source: Dissertation Abstracts International, Volume: 44-11, Section: A, page: 3413. / Thesis (Ph.D.)--The Florida State University, 1983.

Thesis (Ph.D.)--Boston University / The purpose of this dissertation is to investigate the position of the early Christian writings regarding the Trinity, to consider some developments in modalistic thought regarding the Trinity, and to present a rational and empirical view of the Trinity. The word "modalism" will be used rather than "Sabellianism" because it is a broader conception and includes certain modifications of Sabellianism. [TRUNCATED]

The funeral is a liturgical expression of the church, visible and participatory in the public arena, and is therefore an excellent opportunity for catechesis. In the observation of funerals from the perspectives of funeral director and clergy, this study and parish resource provide a framework for understanding the value of the body in this catechesis and an opportunity to begin dialog between the three significant voices in funeral planning, namely the clergy, the funeral director, and the congregational member. By use of the parish resource, a dialog can be led with the intention of answering the vital questions surrounding the body’s place in liturgical function, the proclamation of the resurrection of the body with a Lutheran historical understanding, and the catechetical use of the liturgy itself for conveying the faith of the church to those present. These points are made using historical sermons and documents of Martin Luther and his contemporaries. The deep connection between the real presence of the Body of Christ in the Eucharist and the presence of the physical body at the funeral mass is vital to the presentation of what the church proclaims about death and resurrection of that body.

Thesis (M.A.)--Boston University

This dissertation explores the concept of sin in Feminist Theology. Feminist Theologians are the women--and a chorus of men--trained in theology and concerned about the oppression of women in the religious arena. They divide into two camps according to their stance toward the institutional church. Revolutionaries view the church as too tainted by patriarchy to serve women, therefore obsolete. Reformists view the church as an institution in need of reform. They insist there is, within the Judaeo-Christian scripture and tradition, truth that is liberating for women and men alike. / All Feminist Theologians affirm sexism is sin and the institutional church "chief sinner" by action and attitude. It is in discussion of the consequences of sexism that Feminist Theologians contribute something new to the field of theology--the idea that the nature of sin is selflessness. The nature of sin has classically been defined as selfishness, spawning such sins as lust, greed, gluttony. Alongside that concept, Feminist Theologians suggest the nature of sin is selflessness, spawning such sins as "lack of desire", "lack of achievement", "lack of assertion", "lack of confidence", and an overall failure to actualize potentials. In these historical circumstances, it is the "sin with a feminine flair". / But Reformists take seriously the Biblical view of sin (ch.2), and the Biblical message of equality between male and female. They insist selflessness is not what God intended. In particularly feminist scholarship, explored in chapter five of the dissertation, they argue the message of equality in the creation stories, point out feminine images of the divine in the Bible, underscore feminine leadership in the early church, refute misinterpreted scripture, and expose mistranslations of scripture. / An appendix, "Psychological Support For Selflessness As Sin", explores the uniqueness of human being and the sickness of dependence using the works of Rollo May, Eric Fromm, Abraham Maslow, and Lawrence Kohlberg. / Source: Dissertation Abstracts International, Volume: 46-09, Section: A, page: 2723. / Thesis (Ph.D.)--The Florida State University, 1985.

This dissertation applies H. Richard Niebuhr's ethical theory to homosexual relationships for the benefit of American religious communities and interested others. / Chapter 1 argues that the Biblical passages which condemn homosexuality are of limited value because they view homosexuality in terms of rape, prostitution, and pederasty; there is never in mind a mutual, covenanted relationship, which is the subject of current debate. / Chapter 2 explicates Niebuhr's theory, particularly the concepts of radical monotheism and human responsibility and its ability to reach specific conclusions on issues of war and sexuality. / Chapter 3 analyzes the tradition in Christian ethics rejecting all same-sex relations, criticizing its dualistic understandings of human nature and sex-role stereotyped interpretive and valuational categories. / Chapter 4 analyzes gay liberation, criticizing its divorcement of sex from its humanly fitting context and meaning, either undervaluing sex as an act of mere pleasure or overvaluing it as necessary for human fulfillment. / Chapter 5 interprets homosexuality and sexual intercourse monotheistically. Sexual attraction stems from the complex matrix of forces beyond individual control which form human selves. Radical monotheism sees all of these as part of the creative activity of God, the "One beyond the many." The personal relationship and social role serve to define the context in which sexual intercourse is humanly fitting: a union of lives (which is both expressed and nurtured by sexual intercourse) into a social unit providing order and stability to the larger community, serving to guide and order the natural human desire for intimacy and sexual expression. Some selves are created so this union must be with a member of the same sex. The most fitting response on the part of the Christian community is to bless and support such homosexual unions, urging as well their legal acceptance by the state. / Source: Dissertation Abstracts International, Volume: 52-08, Section: A, page: 2960. / Major Professor: Leo Sandon, Jr. / Thesis (Ph.D.)--The Florida State University, 1991.

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