No description available.

No description available.

Thesis (M.A.)--Colgate Rochester Divinity School/Bexley Hall/Crozer Theological Seminary, 1997. / Includes bibliographical references (leaves 97-100).

Thesis (Ph. D.)--University of Notre Dame, 2006. / Thesis directed by George M. Marsden for the Department of History. "July 2006." Includes bibliographical references (leaves 670-706).

Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.

No description available.

A survey was conducted to determine current conditions pertaining to church organ acquisitions and renovations in selected Roman Catholic parishes in the United States. A need exists to ascertain what problems are occurring with the process of organ acquisition, what solutions are possible, and how trends in organ acquisition are measuring up with the principles outlined by Vatican II.Addresses of organ companies were obtained from the current National Association of Pastoral Musician's Organ Builders Directory_ (1988). The 105 organ companies queried sent the researcher the addresses of 711 past and current Roman Catholic customers; each customer was sent a questionnaire. Fifty-eight percent of the contacts responded, supplying significant information from 362 parishes in the forty-eight contiguous United States. Information was obtained regarding: organ installation/renovation, selection, organ companies considered, console placement, parish size, age of church building, fund-raising, greatest difficulties experienced, points of advice based on experience, diocesan organ acquisition policies, acoustical concerns, and reasons for choosing a pipe or an electronic instrument.Reviews of related research and discussions of current publications, Roman Catholic church music legislation, new technologies used for accompanying church music, and differing opinions of church leaders supplement the survey research.Parishes reported their most difficult problems encountered during organ acquistion and offered their best points of advice for avoiding problems. The data include opinions regarding pipe and electronic instruments; organ companies frequently utilized; examples of sucessful organ console placement; the status and examples of diocesan written policies concerning keyboard accompaniment instruments; the benefits of combining fund-raising with parish education and communication; and the need for greater concern and education regarding acoustics.Case studies describe Roman parishes that achieved quality worship services after thorough preparations for their organ acquisition. Beginning parishes need the greatest amount of help for organ planning. Conclusions call for national-level attention and education about the organ acquisition process, and encourage dioceses to facilitate this goal with well-written policies. / School of Music

The purposes of the study were to examine: (1) the opinions of the lay faculty and the administrators regarding the role of the lay faculty in academic governance; (2) the importance of selected internal devices and impediments that facilitate or hinder lay faculty participation; and (3) the influence of the Vatican II decrees regarding lay faculty participation in governance. The population for the study consisted of 154 full time lay faculty and 31 administrators from 5 Catholic colleges in Indiana.The principal research instrument was a seventy item questionnaire directed at obtaining responses to a series of forced-choice decisional activities and encouraging written commentaries illustrating some basic issues in Catholic college governance practices. A visit to each college and a review of the college publications supplemented the responses received in the questionnaire.The principal analytical method employed was a t-test of independent groups at .05 level of probability applied to the means and standard deviations of the response on the decisional activities in Part One of the questionnaire. Percentages and the means were calculated for the responses in Part Two which was concerned with the importance of selected variables that facilitated or hindered lay faculty participation in governance. Percentages were also used in Part Three, demographic information, to construct a profile of the lay faculty and administrators at Catholic colleges. A review of the literature supplemented the statistical analysis of the data.The data were reported under the following divisions:1. Part One - The responses on the twenty-nine decisional activities concerning academic affairs, student affairs, personal and financial affairs, and public-alumni affairs were statistically analyzed to examine the difference in opinions between the lay faculty and the administration.2. Part Two - Means and percentages were employed in ranking the importance of selected variables that facilitate or hinder lay faculty participation in governance.3. Part Three - A profile was constructed using such factors as age, sex, highest degree held, years at the college, and rank to compare the lay faculty and the administrators at the Catholic colleges in the study.4. Narrative summaries supplemented the data reported in tables in each part of the study.The findings of the study support the following conclusions:1. The faculty and administrators indicated that the faculty role was more predominant in the academic affairs than in areas of student affairs, personal and financial affairs, public and alumni affairs.2. The administrators felt that the faculty role in academic governance was greater than the role indicated by the faculty.3. There were similarities in the findings of this study as compared to the findings in the Archie Dykes and American Association of University Professors studies Similarities were noted in the predominance of the faculty role in academic affairs and the predominance of the administrators role in the area of financial affairs.4. In rating the usefulness of the participatory devices, the most important finding was that, except for departmental meetings and faculty senate, none of the devices were rated very high in providing opportunities for meaningful faculty participation.5. Ranked last among the devices, the local chapter of the American Association of University Professors, was nonetheless, viewed as having some usefulness in affecting faculty participation.6. The feelings that too much time was spent in meetings and committees belaboring various points, and faculty apathy, were ranked as the two most important factors inhibiting faculty participation in academic governance.7. The Vatican II decrees were viewed as exerting a mild influence upon the implementation of faculty participation in academic governance.8. The governing boards of the Catholic colleges were viewed, by the majority of the respondents, as being unavailable to the faculties.9. A majority of the respondents indicated that they were not aware of the colleges adopting the American Association of University Professors Statement on Governance.

Thesis (S.T.M.)--Concordia Theological Seminary, Ft. Wayne, 1995. / Includes bibliographical references (leaves 102-114).

To summarize: <ol><li> Contemporary Evangelicalism is not merely a momentary or reactionary movement, but the full-grown of the long process of Pneumatic operation in restoring Christian Faith back to its prototypal theological structures.</li><li> Contemporary Evangelicalism presents a distinct ecclesiology descriptive of the structures of the prototype ekklesia that has been historically marred; thus Contemporary Evangelicalism is restorative of the prototypal ecclesiological structures.</li><li> The peoplehood of God, or in the particular New Testament context, the peoplehood of Christ—is the very identity of the church, and the very identity that Contemporary Evangelicalism presents to the church in the present times; thus Contemporary Evangelicalism is restorative of the original ecclesial identity.</li></ol> Now, to inversely synthesize, God called Noah and his family because they were still obedient to God. God called Abraham because he had that inclination to be faithful to God. God called Lot because he still had that God-consciousness. God called Israel because they still believe on the one Creator-God. Then God called the Christian church because it is composed of people who believe in Jesus Christ. Thus, here we see the fidestic response factor throughout God’s historical calls. God call a people because they are those who respond to him in faith. Whenever such faith response waned, God chooses another people who, again, could respond to him in faith. Thus the existence and life of the ekklesia is co-existent with its fidestic response to God. The moment it stops responding to God in faith, it loses its ekklesiality. It is in this context, that Contemporary Evangelicalism emerges as the climactic phase of God’s historical ekklesiality. Contemporary Evangelicalism presents before the church the prototypal theological and ecclesiological framework of Christian Faith. As such, while presenting this prototypal framework, it also poses a call for the restoration the prototypal structures in the present theological and ecclesiological framework of Christian Faith. But the call necessitates a wholehearted response of faith. Thus, Contemporary Evangelicalism, in essence, is the call for the New Reformation of Christian Faith, the New Reformation of Christian church, back to its prototypal structures. When Christians and the Christian church fail to heed this call, Christianity could, again, lose a great and blissful opportunity to be more truly God’s people, to be more truly the people of Christ, in the present time nearing the parousia. It is prayerful hope that this work would spark a global conflagration of New Reformation! / Thesis (PhD (Systematic Theology&Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted