Thesis (Ed.D.)--Teachers College, Columbia University, 1994. / Includes tables. Typescript; issued also on microfilm. Sponsor: L. Lee Knefelkamp. Dissertation Committee: Dawn R. Person. Includes bibliographical references (leaves 86-90).

Thesis (D. Miss.)--Western Seminary, Portland, OR, 2008. / Abstract. Typescript. Description based on print version record. Includes bibliographical references (leaves 250-255).

Thesis (D. Miss.)--Western Seminary, Portland, OR, 2008. / Abstract. Includes bibliographical references (leaves 250-255).

No description available.

This thesis relates the resurgent evangelical Protestantism of mid-twentieth century New Zealand to the extensive international historiography which has emerged over the last thirty years, especially through the work of such scholars as David Bebbington in Britain and others in the USA, Canada and Australia. Understanding evangelicalism as a both an historical movement and a recurring set of doctrinal commitments, the new literature has highlighted evangelicalism as a trans-denominational and international movement, sharing such features as those identified in Bebbington�s quadrilateral. Weaving together the study of numerous key individuals, churches and organisations, the thesis argues that a self-aware, cross-denominational and fairly cohesive evangelical stream developed within New Zealand Protestantism between about 1930 and 1965. The thesis demonstrates that the university Evangelical Unions and the Inter-Varsity Fellowship (NZ) - both founded following a schism with the more liberal SCM in the early 1930s - were key factors in the reconstruction of evangelical identity and confidence and in the development of vigorous and expanding evangelical movements in New Zealand�s two largest Protestant denominations. The two key pre-war church leaders who inspired those movements, Thomas Miller (a confessionalist Presbyterian) and William Orange (a devotional Anglican), worked closely with the Evangelical Unions and IVF, and the leaders of the post-war evangelical movements (such as Graham Miller) had been significantly shaped by the EUs and IVF. Mid-century New Zealand evangelicalism was theologically conservative, but also emphasised reason, moderation and restraint, and those values were constantly reinforced by such leaders as Dr. John Laird and Professor E.M. Blaiklock. The renascent New Zealand evangelical movement rejected extremism, anti-intellectualism and ecclesiastical separatism. It explicitly distanced itself from American fundamentalism. In its outlook and cultural style, mid-twentieth century New Zealand evangelicalism largely reflected the prevailing Britishness of New Zealand in that period, and was strongly influenced by the British IVF. By the early 1960s, evangelicalism had become an increasingly significant element within Protestantism in New Zealand. As the movement matured, it had also become less cohesive.

No description available.

This thesis relates the resurgent evangelical Protestantism of mid-twentieth century New Zealand to the extensive international historiography which has emerged over the last thirty years, especially through the work of such scholars as David Bebbington in Britain and others in the USA, Canada and Australia. Understanding evangelicalism as a both an historical movement and a recurring set of doctrinal commitments, the new literature has highlighted evangelicalism as a trans-denominational and international movement, sharing such features as those identified in Bebbington�s quadrilateral. Weaving together the study of numerous key individuals, churches and organisations, the thesis argues that a self-aware, cross-denominational and fairly cohesive evangelical stream developed within New Zealand Protestantism between about 1930 and 1965. The thesis demonstrates that the university Evangelical Unions and the Inter-Varsity Fellowship (NZ) - both founded following a schism with the more liberal SCM in the early 1930s - were key factors in the reconstruction of evangelical identity and confidence and in the development of vigorous and expanding evangelical movements in New Zealand�s two largest Protestant denominations. The two key pre-war church leaders who inspired those movements, Thomas Miller (a confessionalist Presbyterian) and William Orange (a devotional Anglican), worked closely with the Evangelical Unions and IVF, and the leaders of the post-war evangelical movements (such as Graham Miller) had been significantly shaped by the EUs and IVF. Mid-century New Zealand evangelicalism was theologically conservative, but also emphasised reason, moderation and restraint, and those values were constantly reinforced by such leaders as Dr. John Laird and Professor E.M. Blaiklock. The renascent New Zealand evangelical movement rejected extremism, anti-intellectualism and ecclesiastical separatism. It explicitly distanced itself from American fundamentalism. In its outlook and cultural style, mid-twentieth century New Zealand evangelicalism largely reflected the prevailing Britishness of New Zealand in that period, and was strongly influenced by the British IVF. By the early 1960s, evangelicalism had become an increasingly significant element within Protestantism in New Zealand. As the movement matured, it had also become less cohesive.

This study was aimed at exploring the impact of spirituality on the well-being of students at Rhodes University in South Africa. The study was conducted within a qualitative research paradigm deploying an interpretive phenomenological analysis strategy for data analysis. The study involved a sample of four female Honours students who were all active Christians. The selected students were interviewed to elicit their experiences of spirituality and how this related to their everyday lives. The study used semi-structured interviews in order to get as much information as possible from the small sample of research participants. Data generated in this study was processed, presented and interpreted inductively and hermeneutically in order to identify emerging superordinate themes. This study found that spirituality was experienced as having a positive impact on well-being by all the four students. The study revealed that belief and faith in God amongst the students resulted in enhanced and positive experiences of hope, optimism and compassion which provided the students with a deeper sense of meaning of life and a source of direction in difficult times. The study further showed that participants experienced spirituality as a regulatory mechanism shaping their lifestyles and behaviours. Participants viewed their spirituality and religiosity as a source of social support helping them to cope with distressful situations. The findings of this study are consistent with the findings of previous studies done in the field of psychology and spirituality. The fact that this study has shown that spirituality and religion has a positive impact on student’s well-being may mean that University administrators and psychologists may find the study interesting and valuable

The attitudes toward the integration of faith and discipline of full-time faculty members at five selected Southern Baptist colleges and universities which are members of the Christian College Coalition were explored for this study. The integration of faith and discipline is a concept unique to Southern Baptist higher education. Arthur Walker, Jr., of the Education Commission of the Southern Baptist Convention defines the concept as referring to the mission of the institution, the personal faith of faculty members, and the professional involvement and interaction of faculty members with their students, regardless of disciplines. Since little information exists on faculty attitudes toward this concept, data were collected through a survey instrument on three dimensions of integration: professorial integration in the classroom, professorial integration in and out of the classroom, and institutional integration of faith and discipline.

This work is a study of the origins, development, and contributions of the black religious colleges of East Texas. The central purpose of the study is to reexamine the role Wiley, Bishop, Texas, and Jarvis colleges have played in black higher education. Although prior to 1960 most studies of Negro institutions of higher education described such schools as total failures in their effort to uplift American Negroes, since that time many scholars have published works which pointed up the achievements as well as the problems of those colleges. In addition to their efforts to provide the Negro community with capable leaders, the black religious colleges of East Texas also directed public service projects. Especially beneficial, these efforts, which included farm demonstration programs and home demonstration classes, were designed to help black people at whatever level needed. Wiley, Bishop, Texas College, and Jarvis have not been total failures. Although always academically weak, they have served the black community well. However, in spite of the valuable service they have rendered, unless these schools can generate new and larger sources of revenue, they stand little chance of remaining viable institutions. Each of these colleges desperately needs more money. Ironically, it may be that black colleges will decline in the future primarily not because their raison d' etre has been eliminated, but because the public and government agencies have concluded that such institutions no longer warrant their support.