Beginning with the development of Seaside (Walton County, FL), Kentlands (Gaithersburg, MD), and Laguna West (Elk Grove, CA), New Urbanist developments have set aside parcels for civic structures, many of which now house congregations. Using interviews with developers, planners, and church officials, this thesis examines the rationale behind including congregations within New Urbanist developments in four southeastern states (Alabama, Georgia, North Carolina, and South Carolina). The expectations of New Urbanist developers largely mirror those found within key New Urbanist texts: congregational structures help create a legible landscape through typological architecture and conspicuous siting while providing space for public gathering. The thesis ultimately argues that New Urbanism requires a more robust sociological model, one which captures the influence of institutions on forms of social interaction. Moreover, such a model might provide insight into the ways in which developers and congregations might collaborate to fulfill the social goals of New Urbanism.

The thesis explores relations between members of the Church of Sweden and heterogeneous spirituality. More specifically heterogeneous spirituality is studied within the Church, a terrain understudied. The purpose statement, method and material are all bifurcated, following a mixed methods design. Prevalence and contents of heterogeneous spirituality are examined through statistical secondary analysis and semi-structured interviews. Common variables and questions are studied quantitatively and qualitatively. The examination is preceded by an underlying operationalization in which categories are determined as indicators of religion or spirituality, understood as ideal types corresponding to Paul Heelas' and Linda Woodhead's concepts life-as religion and subjective-life spirituality. The operational definitions enable a simultaneous exploration of three disparate theoretical perspectives. Two are associated with Heelas and Woodhead, namely the process of subjectivization and the spiritual revolution claim. The third is derived from Grace Davies works on believing and belonging, which predict growing heterogeneity in the religious landscape. The quantitative material consists of the extensive Enköpingsstudien and Medlem 2004. The secondary analysis' main contribution is tests of significance of variables previously overlooked, as well as a study of variables in detail previously explored as items within larger groups. The qualitative materials consist of semi-structured interviews with participants in spiritual networks within the Church of Sweden, exclusively recruited in the Diocese of Stockholm. The follow-up of identical questions quantitatively and qualitatively enables a dialogue between etic and emic perspectives. The interviews shed light over how etic indicators in fact can be interpreted by respondents in a given context. A premise for the spiritual revolution claim is conflict between religion and spirituality, manifest in the heartlands of the congregational domain and the holistic milieu. Expected consequences are negative association between variables characterizing life-as and subjective-life quantitatively, expressions of conflict or incompatibility qualitatively. Results supporting the claim were at large absent. Better fares Davies prediction of increasing heterogeneity, characterized by positive association as well as expressions of compatibility. Lastly, the informants' statements were permeated by signs of subjectivization. One conclusion is that Heelas' and Woodhead's implementation of life-as religion and subjective-life spirituality as distinct and rival milieus is unwarranted. Subjectivization seems to, contrary to Heelas and Woodhead, influence the congregational domain to a large extent.  This compromise use of the dichotomy religion and spirituality as largely distinct and differentiated phenomena. The overall tendency in the material is co-existence rather than conflict. Referring to Davie's phrase Believing without Belonging, I argue that Belonging and Believing Something Else better captures the members relationship to belief, belonging and heterogeneous spirituality.

The Christian Church (Disciples of Christ) has prioritized the ministry of "congregational transformation" for the revitalization of its congregations in decline, subtly framing the aim of this effort as one of becoming "a faithful and growing church." However, research is lacking as to what has actually changed from the past to the present in Disciples congregations purported to have made progress in this priority, particularly in terms of their lived ecclesiologies. The literature on this type of church change also reveals a need for a more robust ecclesiological understanding of congregational transformation. Accordingly, this dissertation follows a practical theological method that foregrounds ecclesiology - both theoretical and as it is practiced in congregations - in order to uncover what can be learned about the intentional ministry of congregational transformation, its definition, motivation and aims, and its faithful practice. The ethnographic research within three congregations revealed a change of ecclesial identity from one of "Church for Us" to "Church for Witness" across the processes of transformation in these congregations. When these findings were put in dialogue with select theological sources within Disciples tradition, the ecclesial identity of witness was found to be compatible with that tradition, and the reality to which the church ought to bear witness articulated as the good news of Jesus Christ - the reign of God happening. The dissertation relies on feminist commitments in reflecting on the reign of God and makes use of the process-relational theology of Marjorie Hewitt Suchocki, especially its model of becoming, in order to provide a coherent account of how transformation transpires in relationship to God. The transformation into a faithful witness-bearing church, then, occurs as the congregation practices or "dances" the reign of God, a dance that corporately and continually turns toward the lead of God, following a process that thereby integrates the means of congregational transformation with the desired end of becoming a faithful church.

John Eliot (1604-1690) was known as the “apostle to the Indians” in both Old and New England during his lifetime. His goal of inculcating “civility” with religion among “praying Indians” is often noted as representing an agenda by New English missionaries for cultural assimilation. This dissertation argues that an appropriate understanding of Eliot’s motives and methodology in ministry to Native Americans obtains from a consideration of the Congregationalist and sacrament-centered spirituality he indicated in publications before and after King Philip’s War. Eliot’s mission was more shaped by ecclesiology than eschatology or the aim of cultural hegemony. Eliot intended “praying town” settlements in the Massachusetts Bay Colony to provide Native enquirers the kind of communitarian experience he believed essential for the establishment and maintenance of congregations comprised of genuine converts who could as members in good standing together practice the Lord’s Supper. Communal life with sacramental practice would be the ultimate way for them to experience Christ’s presence. This study extends previous scholarship by employing a theological perspective to explicate Eliot’s understanding of covenantal theology and the work of the Spirit of Christ through various “means of grace.” The project incorporates the perspectives of early American historians; Puritan scholars, especially historians of doctrine; literary critics; and recent studies of colonial encounter that posit cultural negotiation. This dissertation suggests that Eliot’s practices in mission reflect the meaning of Congregationalist Puritanism in colonial context. It adds to the emerging picture of a variegated transatlantic Puritanism and suggests that Eliot’s corpus should be considered in studies of Puritan pneumatology, Christology, sanctification, the sacraments, and religious declension. Eliot’s contribution as a contextual theologian becomes clear when his writings are examined alongside select documents from contemporary interlocutors such as Richard Baxter, Daniel Gookin, William Hubbard, Increase Mather, Mary Rowlandson, and Thomas Shepard. The study also suggests that Eliot’s later literary productions in English reflect his experience in cross-cultural ministry more than is currently recognized, especially his Lord’s Supper preparative, The Harmony of the Gospels, in the Holy History of the Humiliation and Sufferings of Jesus Christ (1678).

Songwriters have been creating music for the church for hundreds of years. The songs have gone through many stylistic changes from generation to generation, yet, each song has generated congregational participation. What measurable, traceable qualities of congregational songs exist from one generation to the next? This document explores the history and development of Congregational Christian Song (CCS), to discover and document the similarities between seemingly contrasting styles of music. The songs analyzed in this study were chosen because of their wide popularity and broad dissemination among non-denominational churches in the United States. While not an exhaustive study, this paper reviews over 200 songs spanning 300 years of CCS. The findings of the study are that songs that have proven to be successful in eliciting participation all contain five common elements. These elements encourage congregations to participate in singing when an anticipation cue is triggered and then realized. The anticipation/reward theory used in this study is based on David Huron’s ITPRA (Imagination-Tension-Prediction-Reaction-Appraisal) Theory of Expectation. This thesis is designed to aid songwriters and music theorists to quickly identify whether a CCS can be measured as successful (i.e., predictable).

The Particular Baptists of England emerged in the middle of the seventeenth century around the time of the Revolution. The first half of this thesis looks at the history of the first two London Particular Baptist Confessions of Faith written in 1644 and 1689. It examines the history behind the making of both Confessions as well as the sources from which they drew their material. The second half of the thesis is a comparison study. Firstly, the two Baptist Confessions are compared with each other in the areas of the atonement, baptism, the Church, and religious liberty, to see if Particular Baptist beliefs had changed. Secondly, the 1689 Baptist Confession is compared with the two leading English Calvinistic Confessions of the seventeenth century, the Presbyterian Westminster Confession and the Congregationalist Savoy Declaration, in order to see their similarities and differences in the same four areas.

This study was sparked by a concern abou t the impact of economic and social injustices and ecological destruction on the livelihoods of communities in Southern Africa. While the churches’ responses to th ese injustices have been palliative and benevolent, the study argues th at the church has not done enough to critically engage the oppressive systems which maintain these in justices. One of th e key questions that this study seeks to answer is: What is needed in order to develop a culture of ‘critical engagement’ given that the church has oppo rtunities, means and infrastructure to enable a critical and liberatory ethos, for the community at large? In order to answer this que stion, a case study with the Wo men’s Associations of the United Congregational Church of Southern Africa (UCCSA) was pursued. This case study allowed for an intensive investigati on of the Women’s Associations in the church through which pertinent questions we re asked of how and why things happen in the way that they do. The research question therefore was “In the light of the enormous challenges faced by women in church and society in the twenty-first century in Southern Africa, do the Women’s Associations in the UCCSA offer a liberatory learning ethos to enable individual and communal empowerment for its members?” The study first establishes principles of a liberatory learning ethos that could be empowering to women. These principles for a liberatory learning ethos are drawn from two theoretical frameworks, namely, Village learning and African Women’s theologies. Thereafter, the study describes the current challenges faced by women in Southern Africa so as to explain why a liberatory learning ethos is a necessity in the Women’s Associations of the UCCSA. A survey of the prevalent learning ethos is undertaken in order to demonstrate some of the limitations the Women’s Associations and the UCCSA experience in responding to the challenges faced by women. The study concludes with an exploration to establish the extent to which African culture and theological resources developed in Southern Africa can assist to construct a liberatory learning ethos for the Women’s Associations of the UCCSA. Such an ethos ought to enable individual and communal empowerment for its members. Key Terms: African and Black Theology; African Traditional Culture; African Women’s Theology; Apartheid Education; Ba tswana; Bible; Biblical hermeneutics; Botho; Council for World Mission; Feminist Theology; Jesus Movement; Kairos Theology; Liberatory Learning Ethos; Missionary Education; Mukti Barton; Paulo Freire; Southern Africa; Steve Biko; Tswana Learning; United Congregational Church of Southern Africa; Village learning; World Alli ance of Reformed Churches; Women’s Associations; World Council of Churches. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. At the three-yearly synod of the GKSA, which was held in the year 2000, a report was tabled titled 'Preservation and Growth of the Church'. The report requested that all local congregations should develop and implement a congregational strategy that is applicable to their own unique environment. The congregational strategy's main purpose must be to guide the congregation to fulfil its biblical purpose. The fact that people are turning their backs on the traditional churches, including the GKSA who is losing about 2000 members per year, is an indication that it cannot be 'business as usual' for them in future. The purpose of this study is to design a framework for crafting and executing a congregational strategy for the local congregations of the GKSA. The study started with a literature study on the science of strategic management. This provided a theoretical foundation for the framework. Although the strategy of different organisations will differ vastly, the process to follow is much the same. The literature study indicated that the benefits of a well developed and executed organisational strategy are not limited to large profit making organisations, but is also useful to non-profit organisations such as government departments and church congregations. The literature study included a study on the essence and work of a congregation. The purpose of this part of the study was not to be a detailed theological study of the different views and types of church denominations, but only focused on the views of the GKSA. The literature study also tested the applicability of the strategic management theory on the nature and work of a congregation. An empirical study was performed in the congregations of the GKSA, which indicated that the majority of congregations do not have a congregational strategy. The main reason for not having a congregational strategy is that congregations do not have the knowledge and skills available to lead and facilitate the process of crafting and executing a congregational strategy. The empirical study also gathered best practices from congregations that are doing strategic management. These best practices were included in the proposed framework for crafting and executing a congregational strategy. The knowledge gained from the literature and empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them though their own process of crafting and executing their unique congregational strategy. The research concludes with a recommendation that the Theological School of the GKSA should consider including a course on strategic management in the training syllabus of aspiring ministers. The course should be developed specifically taking into account the background and circumstances of the GKSA, and should not be generic like the course that is included in the Baccalaureus Commercii curriculum. Because of the fast changing environment of the 21st century, the course should also be condensed and be presented to ministers already called in congregations. Because strategic management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also made the recommendation that the Administrative Bureau of the GKSA consider employing their own Strategic Management consultant for the GKSA with the specific assignment to assist and guide all congregations with their congregational strategy. / Thesis (Ph.D. (Business Management))--North-West University, Potchefstroom Campus, 2011.

The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. At the three-yearly synod of the GKSA, which was held in the year 2000, a report was tabled titled 'Preservation and Growth of the Church'. The report requested that all local congregations should develop and implement a congregational strategy that is applicable to their own unique environment. The congregational strategy's main purpose must be to guide the congregation to fulfil its biblical purpose. The fact that people are turning their backs on the traditional churches, including the GKSA who is losing about 2000 members per year, is an indication that it cannot be 'business as usual' for them in future. The purpose of this study is to design a framework for crafting and executing a congregational strategy for the local congregations of the GKSA. The study started with a literature study on the science of strategic management. This provided a theoretical foundation for the framework. Although the strategy of different organisations will differ vastly, the process to follow is much the same. The literature study indicated that the benefits of a well developed and executed organisational strategy are not limited to large profit making organisations, but is also useful to non-profit organisations such as government departments and church congregations. The literature study included a study on the essence and work of a congregation. The purpose of this part of the study was not to be a detailed theological study of the different views and types of church denominations, but only focused on the views of the GKSA. The literature study also tested the applicability of the strategic management theory on the nature and work of a congregation. An empirical study was performed in the congregations of the GKSA, which indicated that the majority of congregations do not have a congregational strategy. The main reason for not having a congregational strategy is that congregations do not have the knowledge and skills available to lead and facilitate the process of crafting and executing a congregational strategy. The empirical study also gathered best practices from congregations that are doing strategic management. These best practices were included in the proposed framework for crafting and executing a congregational strategy. The knowledge gained from the literature and empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them though their own process of crafting and executing their unique congregational strategy. The research concludes with a recommendation that the Theological School of the GKSA should consider including a course on strategic management in the training syllabus of aspiring ministers. The course should be developed specifically taking into account the background and circumstances of the GKSA, and should not be generic like the course that is included in the Baccalaureus Commercii curriculum. Because of the fast changing environment of the 21st century, the course should also be condensed and be presented to ministers already called in congregations. Because strategic management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also made the recommendation that the Administrative Bureau of the GKSA consider employing their own Strategic Management consultant for the GKSA with the specific assignment to assist and guide all congregations with their congregational strategy. / Thesis (Ph.D. (Business Management))--North-West University, Potchefstroom Campus, 2011.

Thesis (Ph. D. in Religion)--Vanderbilt University, May 2008. / Title from title screen. Includes bibliographical references.