Thesis (Ph. D.)--Dept. of History and School of Education. University of Missouri--Kansas City, 1998. / "A dissertation in history and education." Advisor: Lawrence H. Larson. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Nov. 13, 2007. Includes bibliographical references (leaves 238-254). Online version of the print edition.

Thesis (M.A.)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1991. / Abstract. Includes bibliographical references (91-102).

Thesis (Ph. D.)--Catholic University of America, 1934. / Vita. "This examination of the philosophy and the pedagogy of ethical culture [is] from the Catholic standpoint."--P. 167. Bibliography: p. 169-176.

This dissertation provides a theological and sociological examination of the moral crisis of the Korean church based on ethical paradigms from Stanley Hauerwas and H. Richard Niebuhr. The dissertation also explains and critically analyzes the ethical problems of the Korean church and the assimilation of narratives and unethical practices from Korean society into the Korean church. Besides analyzing the influence that this assimilation has had on the moral formation of the Korean church, the study also suggests theological resources for correcting this problem. The thesis of the dissertation is that an ethical framework based on the work of Stanley Hauerwas and H. Richard Niebuhr not only explains the assimilation of cultural and ecclesial narratives that has led to the moral crisis of the Korean church but also offers an effective approach for forming the character of the church in positive ways. The dissertation emphasizes the necessity of finding new narratives for the Korean church and Korean society. It shows how Hauerwas's approach and Niebuhr's ethical categories can benefit a community like the Korean church, which has experienced a moral crisis of corruption and a lack of public trust over the past several decades.

This dissertation comparatively analyzes the architectural and visual histories of two black churches as examples of the material contribution of African Americans to the nation’s built environment. As cultural repositories, Metropolitan African Methodist Episcopal Church (AME) (1881-1886), Washington, D.C., and the Shrine of the Black Madonna #1, Pan African Orthodox Christian Church (1925/1957), Detroit, MI, are two sites that represent distinct forms of Black Nationalism. The history of Metropolitan AME uncovers aspects of late nineteenth century Classical Black Nationalism cultural practice. The Shrine of the Black Madonna #1 reflects the revisionist agenda of the Black Cultural Nationalist Movement of the 1960s and 1970s. The objective of this study is to expand through a cultural lens the growing body of scholarship that seeks to excavate under-recognized African-American visual and architectural traditions. This study contrasts different modes of claiming space for cultural affirmation: construction and real estate acquisition. Chapter one offers a rationale for the artifactual interrogation of African American churches and outlines the interdisciplinary methodologies employed in the case studies. In chapter two, Metropolitan A.M.E. Church’s architectural history presents an instance of an African American community using popular architectural and artistic styles in an associative manner to articulate racial advancement. Chapter three documents the aesthetic legacy of Metropolitan A.M.E. Church by considering the sanctuary’s stained glass window program, mural commissions executed by two rarely-discussed African American artists, donated art objects and the circulation of images of the religious site. Chapter four explores the Shrine of the Black Madonna #1’s 1957 purchase of a 1925 Colonial Revival ecclesiastical structure. This assessment contextualizes the lived interventions of a radical congregation to understand how shifts in material and visual patterns expressed cultural identity. Chapter five critically explores the aesthetic history of the Shrine of the Black Madonna #1 that begins with the Black Madonna and Child (1967) chancel mural by Glanton V. Dowdell. As the conclusion indicates, African American churches contain visible but hidden histories that expand African American art by introducing new iconographic considerations and revealing new art communities.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-16T16:34:31Z No. of bitstreams: 1 FABIANO MENDES.pdf: 1012385 bytes, checksum: fced4308b49553d5bda521d88aa8bc62 (MD5) / Made available in DSpace on 2016-09-16T16:34:31Z (GMT). No. of bitstreams: 1 FABIANO MENDES.pdf: 1012385 bytes, checksum: fced4308b49553d5bda521d88aa8bc62 (MD5) Previous issue date: 2015-09-24 / This research aims to analyze the development of Adventist mission in the city of São Paulo looking for an urban center Missiological model. São Paulo, one of the largest metropolis in the world has a plural cultural background, not only for the active forces of modernism, secularism, globalization and post-modernism. The composition of the city's population has a plural ethnic genesis. Besides the indigenous native, white European colonists and African slaves’ matrix, since the early nineteenth century others immigrants, Europeans and Asians, have arrived. In the first decades of the twentieth century, Brazil was the country that received more immigrants in the world. It is estimated that in the 1920s, only a third of the total population in the city of São Paulo were Brazilians, the rest was composed of immigrants. The insertion of Adventism in São Paulo took place by foreigners’ missionaries who worked first with other immigrants before evangelize and develop the Adventist mission with local Brazilians. Somehow, those early events have made a mark in São Paulo’s Adventist mission. São Paulo is now the city with the highest total number of Adventists in the world and the only one with ethnic Adventist churches for five distinct ethnic groups: Japanese, Korean, Jewish, Arab and Bolivian / Peruvian. This research looks for the formation of a cultural sensibility in the São Paulo’s Adventism that allowed it to get acquainted with the cultural diversity of the metropolis. / Esta pesquisa objetiva analisar o desenvolvimento da missão adventista na cidade de São Paulo em busca de um modelo missiológico para centros urbanos. São Paulo, uma das maiores metrópoles do mundo tem uma formação cultural plural, não apenas pelas forças atuantes da modernização, secularização, globalização e pós-modernidade. A composição da população da cidade possui uma gênese étnica plural. Além da matriz autóctone indígena, do colonizador branco europeu e dos escravos africanos, desde o início do século XIX chegaram outros imigrantes, europeus e asiáticos. Nas primeiras décadas do século XX, o Brasil foi o país que mais recebeu imigrantes em todo o mundo. Estima-se que nos anos de 1920, apenas um terço da população na cidade de São Paulo fosse de brasileiros, o restante era composto por imigrantes. A inserção do adventismo em São Paulo se deu por missionários imigrantes que trabalharam primeiro com outros imigrantes antes de evangelizar e desenvolver a missão adventista com os brasileiros nacionais. De alguma forma, esse início deixou marcas na missão adventista paulistana. São Paulo é hoje a cidade com o maior número total de adventistas no mundo e a única com Igrejas Adventistas étnicas que atendem cinco grupos étnicos distintos: japoneses, coreanos, judeus, árabes e bolivianos/peruanos. Esta pesquisa busca investigar a formação de uma sensibilidade cultural no adventismo paulistano que lhe permitiu dialogar com a pluralidade cultural da metrópole paulistana

The Korean church, famous for her rapid growth, has begun to notice a downward trend in her growth rate since the mid-eighties. Although many reputable investigations have recently been carried out with regard to this downward slide, these investigations have overlooked the full meaning of preaching in the interaction between church and culture. In view of this, this study sets the following four aims: (1) to investigate the reasons behind church decline in terms of preaching in the interaction between church and culture in Korea; (2) to interpret preaching in the interaction between church and culture biblically, historically and theologically in order to understand the normative Christian perceptions and practices of preaching; (3) to attempt an integration between the descriptive and the normative; and (4) to propose developmental strategies for the Korean church. To achieve these purposes, two kinds of methods are employed in this study: (a) an analysis of preaching in the interaction between church and culture both in Korea and in the normative Christian sources, with the model advocated by D Browning (1991); and (b) qualitative interviewing as an empirical interpretation with a model based on the findings of Rubin&Rubin (1995). Five claims emerge from this study: (1) How do we reset the context of preaching? (2) How do we revise the present preaching theory of the Korean church? (3) How do we define and defend conversion preaching that is seemingly exclusive in contemporary pluralistic Korean society? (4) How do we rethink and re-establish the ecclesiology of the Korean church? (5) How do we formulate the Christian culture against or in the rage of worldly thoughts and cultures in Korea? This thesis concludes by proposing preaching as interaction and the preacher as an inter-actor between church and culture. Practical strategies are developed to answer the claims. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

This study explores how contemporary Afrikaans churches represent gender in their visual culture. For these purposes, a Barthean semiotic analysis is done on visual material produced between 2007 and 2008 by three Afrikaans corporate churches in the Pretoria- Centurion area, namely the Dutch Reformed congregations Moreletapark and kerksondermure (“church without walls”), and Doxa Deo’s Brooklyn and East campuses – Afrikaans Apostolic Faith Mission congregations. The analysis seeks to demystify and denaturalise the material’s potentially mythical, ideological and hegemonic underpinnings. Operating from an interdisciplinary theoretical framework comprising aspects of Visual Culture Studies and Gender Studies, this study primarily provides a focused analysis of the representation of men and masculinity in the selected churches according to three themes, namely professional occupation and leadership; physical activity and adventurism; and fatherhood. This focus was adopted owing to the lack of available literature on men and masculinity in the church and Christianity, as opposed to the more ready availability of research on women and femininity. The representation of gender in Moreletapark, kerksondermure and Doxa Deo is conceptualised in broad terms through a comparison of the representation of masculinity with femininity as its foil. In this regard gender is analysed in the three churches according to notions of gendered ontology and matters of work, marriage and family. Exscripted, or non-represented, themes are also problematised. It is argued that the churches under investigation represent gender in dualistic, essentialist and often stereotypical terms. This particular depiction of gender attests to the churches‟ participation in the biological essentialising of gender, polarising men and women into strict binary dualisms, whilst also visually denying the existence of homosexuality and alternative sexualities. This tendency is problematic, not only because it fails to provide a realistic portrayal of men and women in the three churches, but also because it visually participates in conservative and fundamentalist gender discourses. / Dissertation (MA)--University of Pretoria, 2013. / Visual Arts / unrestricted

This study is on the influence of Biblical teaching and church participation on marital commitment and adjustment of Evangelical intercultural couples of Filipinas with North American Caucasian husbands. The project is based on literature research and fieldwork. Consideration was given to literature on intercultural marriage, Biblical theology on intercultural marriage, and on pertinent Philippine and North American mainstream cultural values. The sample in the field research consists of 23 couples. Each spouse was interviewed by phone for one hour. Thus, 46 one-hour interviews were conducted that included assessment of demographic and church activity data; levels of the couples' marital commitment and adjustment, and a personal interview. The study found that Biblical teaching functioned as a constraining force against divorce, as the principle for unconditional sacrificial love, and as a guiding principle in dealing with differences and adjustments. It was the foundation on which the couples attempted to establish common values for their marriage life. Joint church participation that is adequate gave them a sense of extended family; a sense of being rooted and belonging together as a couple and their children; and spiritual nurture. It helped establish a common Evangelical Christian identity, regardless of their diverse cultures or previous religious backgrounds. The study also points to potential improvements for churches in ministering to intercultural couples. / PRACTICAL THEOLOGY / DTH (PRACTICAL THEOLOGY)

This study is on the influence of Biblical teaching and church participation on marital commitment and adjustment of Evangelical intercultural couples of Filipinas with North American Caucasian husbands. The project is based on literature research and fieldwork. Consideration was given to literature on intercultural marriage, Biblical theology on intercultural marriage, and on pertinent Philippine and North American mainstream cultural values. The sample in the field research consists of 23 couples. Each spouse was interviewed by phone for one hour. Thus, 46 one-hour interviews were conducted that included assessment of demographic and church activity data; levels of the couples' marital commitment and adjustment, and a personal interview. The study found that Biblical teaching functioned as a constraining force against divorce, as the principle for unconditional sacrificial love, and as a guiding principle in dealing with differences and adjustments. It was the foundation on which the couples attempted to establish common values for their marriage life. Joint church participation that is adequate gave them a sense of extended family; a sense of being rooted and belonging together as a couple and their children; and spiritual nurture. It helped establish a common Evangelical Christian identity, regardless of their diverse cultures or previous religious backgrounds. The study also points to potential improvements for churches in ministering to intercultural couples. / PRACTICAL THEOLOGY / DTH (PRACTICAL THEOLOGY)