Thesis (Th. M.)--Capital Bible Seminary, 1987. / Includes bibliographical references (leaves 57-60).

Thesis (M. Min.)--Northwest Baptist Theological Seminary, 1986. / Abstract. Bibliography: leaves [95]-99.

Thesis (Th. M.)--Covenant Theological Seminary, 1986. / Includes bibliographical references (leaves 41-42).

Les médecins ont-ils encore « la vocation » ? Ceux qui ont entendu « l'appel » de la médecine et qui se sentent « faits pour ça » depuis tout-petits ne sont pas très nombreux. Les médecins qui « se consacrent » corps et âme à leur métier ne le sont pas plus. Certains sont encore des « passionnés », mais l'investissement personnel et le don de soi se font de plus en plus rares, à l'heure où la profession n'est plus le tout de la vie. La vocation médicale semble donc réservée à une élite, à quelques élus.Le concept même de « vocation » renvoie à un passé religieux dont la profession ne veut plus faire mémoire. L'appel de la Bible est une voix divine, la consécration s'adresse aux prêtres et aux religieux qui se donnent à Dieu, la passion ne renvoie qu'à celle du Christ. Même si la médecine peut se vivre comme un sacerdoce, quel médecin serait celui qui soigne à la façon dont le Christ-médecin guérissait les malades de l'Évangile ?Nous voulons pourtant montrer que la vocation médicale est une métamorphose de la vocation religieuse. Il existe un changement de forme et pourtant un fond commun persiste, celui d'un appel à guérir. La vocation médicale pourrait donc concerner tous les médecins, même ceux qui ne sont ni appelés, ni consacrés, ni passionnés. Chaque médecin « est fait pour » guérir. Alors que beaucoup de médecins se sentent plutôt faits pour soigner, nous pensons que le soin est un devoir d'humanité qui concerne chaque homme. Le médecin, comme tout être humain, a le devoir de soigner. En revanche, il n'a pas le devoir de guérir, mais telle est sa mission. Il n'en a pas le devoir mais il est « fait pour ça ». Telle serait la vocation de tout médecin. / Do the doctors still have a "vocation"? Few are those who heard the medical "calling" and who feel "meant for it" since childhood. Few also are doctors who "consecrate" themselves body and soul for their job. Some are "passionate" about it, but the personal investment, the gift of self is more and more seldom in today's world where the profession does not embody the entire life anymore. The medical vocation seems reserved for an elite, for the few chosen ones.The very concept of the "calling" refers to a religious past that the medical profession does not want to recall. The biblical "calling" is a divine voice, consecration is then reserved for priests and religious who give themselves to God, passion recalls only Christ's passion. Even though someone can live medicine as a sacerdoce, which doctor would be able to heal in the same way as Christ healed in the Gospel?We would like to show that the medical vocation is a metamorphosis of the religious vocation. There is a common ground and yet a different form, it's a call to heal. It could concern all the doctors, even those who are not called, consecrated, or passionate. Each doctor "is meant to heal". Even though many doctors feel they are meant to care, we think that the care is a duty for all mankind. Like every human being, doctors have the duty of care. Even though the doctors do not have the duty to heal, they have the mission to heal. They do not have the duty to heal but they are "meant for it". That would be the vocation of any doctor.

Thesis (M.A.)--Wheaton College, 2006. / Abstract. Includes bibliographical references. Includes bibliographical references (leaves 65-68).

Project report (D.Min.)--Golden Gate Baptist Theological Seminary, 2008. / Typescript. Description based on Print version record. Includes bibliographical references (leaves 130-134).

This dissertation explored the possibility of quantifying and measuring the experience of divine calling to develop and utilize a biblically based instrument, the Vectors of Calling Survey (VCS), with older Christian adolescents to discover the extent of their encounter with God's call. The measure was also used to explore the relationship between calling, identity development, and purpose in life. Divine calling was identified as a life-shaping experience for Christian adolescents, available to all believers, and applicable to all of life. The need for divine calling was juxtaposed to critical issues in post-modern adolescent development, such as ambiguity, adult abandonment, excessive choices, and superficial spirituality. The effect of calling was compared to the psychological concepts of identity, positive development, purpose, and transcendence. A conceptualization of calling was developed from a review of the biblical, historical and practical dimensions of divine calling. The study endorsed a perspective of calling as the intersection of vectors, including listening to God, discovering self, and embracing the world's needs. The development of the VCS included field testing, item analyses, revisions, and validation. The research procedures of the study were explained, including the administration of the VCS with the Ego Process Identity Questionnaire and the Purpose in Life Test to freshman students at three Christian universities. An analysis of findings provided details about the sample and the statistical results. Data from the VCS indicated a sense of divine calling was largely present in the research sample, likely to be expressed by beliefs more than behaviors, and positively associated with identity achievement and purpose in life. A surprise was the significant correlation between foreclosure and a sense of calling. Suggestions for improvements of the research design were offered. Among the conclusions derived from the study were these: (1) a strong sense of calling strengthens identity; (2) calling has broader application than pre-defined ministry roles; and (3) a sense of divine calling can be measured. Implications included the need to advocate calling and to study calling from a developmental perspective. Suggestions for further study included the effects of calling and the facilitation of personal receptiveness to calling.

Thesis (M.A.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003. / Abstract and vita. "Klesis" appears on t.p. in Greek letters. Includes bibliographical references (leaves 98-104).

The driving question of this project is: "How is St. Catherine of Siena an exemplar of engaged communication scholarship?" This project covers five essential facets of communicative inquiry into a deeper understanding of St. Catherine of Siena and her embodiment of engaged communication scholarship. The five areas trace her life from its historical context to its most personal revelations to her lived engagements with others. In the first chapter, the inquiry into St. Catherine of Siena begins with how she is understood by others for her knowledge and impact. Chapter Two assesses the historical moment in which St. Catherine of Siena lived. In Chapter Three, St. Catherine of Siena, both the person and her life, is explored focusing on her participation in society from her birth in 1347 to her death in 1380. Chapter Four examines St. Catherine of Siena's work, The Dialogue, which contains four treatises including: (1) "A Treatise of Divine Providence;" (2) "A Treatise of Discretion;" (3) / McAnulty College and Graduate School of Liberal Arts / Communication and Rhetorical Studies / PhD / Dissertation

Thesis (S.T.M.)--Concordia Theological Seminary, 2006. / Includes bibliographical references (leaves 97-101).