Thesis (M.A.)--University of Michigan, 1937. / Reproduced from type-written copy. "Selected bibliography": leaf at end.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1970. / Includes bibliographical references (leaves 128-130).

Thesis (Ph. D.)--Columbia University, 1928. / Vita.

Thesis (M.A.)--Liberty University, 2009. / Includes bibliographical references. Also available online through Liberty University's Digital Commons.

Thesis (M.A.)--Liberty University, 2009. / Includes bibliographical references.

Presented as a master's thesis, University of Chicago. cf. Pref. / Bibliography: p. 94-106.

Thesis (Ph. D.)--Columbia University, 1928. / Vita.

This project, investigating the relation between sacred places and the mission of the Church, explores the issue through the lens of historical and theological frameworks, as well as pursing a dialectic path with representatives from religious studies and the social sciences. Much of the research has spanned textual resources across a spectrum of eras and traditions, but a substantial portion of the project was qualitative case study research, involving two churches representing two disparate traditions within Christianity.  The two congregations were chosen based on their well-articulated mission statements and their involvement in major relocation and building projects, providing excellent contexts to examine how their missions were embodied in and informed the design of their new physical facilities. The reflective transformative methodology was employed in this investigation, largely informed by the critical correlational practical theology approach developed by two key scholars, David Tracy and Don S. Browning. The link between mission and sacred place can facilitate either one-way or two-way movement.  The dictum that form must follow function is a one-way street demanding challenge.  A synergistic dynamic needs to exist between mission and sacred places and unless intentionally attended to, the dynamic can easily devolve into an adversarial, counter-productive reality, only avoided if sacred places are considered an enabling aspect of the Church’s mission, rather than merely the context in which it is acted out.

In a brief article published in 1939, Floyd Filson suggested that our understanding of early Christianity would be enriched if we considered the physical conditions of the early church, i.e., the house churches. In many respects, this thesis is a response to Filson's summons. The recent interest in the 'social world of early Christianity' and the non-literary evidence unearthed in this century have made this study possible (Chapters 1 and 2). The evidence confirms that the building program endorsed by Constantine is a watershed in early Christian architecture. Until the founding of the Lateran basilica (<i>c</i>.314 AD) the Christians primarily met in houses (converted or otherwise). Prior to the Peace of the Church there were three major stages of development: 1. the 'house church' proper (<i>c</i>.50-150), i.e., a domestic residence which continued to function as such while it also served to accommodate a Christian gathering. 2. The <i>domus ecclesiae</i> (<i>c</i>.150-250), i.e., renovated residences. 3. The <i>aula ecclesiae</i> (<i>c</i>.250-313), i.e., large halls used by the community. The early period of the 'house church' has been the primary focus of our study; although we have provided evidence for all three stages (Chapter 2). The 'house' provided the early believers with a gathering place that was immediately available, distinct from other venues (e.g., the Temple and synagogue), and which had the necessary appurtenances. In particular, the Christians needed a venue which could accommodate a meal (including the Eucharist). In this respect, the 'house' was a natural choice (Chapter 3). The fact that the meal was an important feature in the house gatherings can be seen most acutely when the Jewish/Gentile milieu is considered. The Jewish regulations concerning commensality (Chapter 4) and the fact that synagogues included culinary appurtenances (Chapter 5) attest to the importance of proper food (and preparation) and acceptable table companions. The meals in the house church forced the early Christians (Jew and Gentile) to determine the relevance of the regulations and ritual laws of purity and, above all, to demonstrate the reconciliatory message of the Gospel - at the table. The house was also significant for the expansion of Christianity. According to Luke, the conversion of a house owner resulted in the physical establishment of the church in a given locale (Chapter 3).

Thesis (B.A.(Hons.))--University of Adelaide, Dept. of History, 1994? / "Extensive use of written records including both minute books and published matter has been supplemented with oral histories." Tapes include conversations with members of various local communities, with an index to these: leaves 41-42. Includes bibliographical references (leaves 41-44).