Thesis (Th. M.)--Grace Theological Seminary, 1986. / Abstract. Includes bibliographical references (leaves 77-85).

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1987. / Abstract. Includes bibliographical references (leaves 159-162).

Thesis (Th. M.)--Grace Theological Seminary, 1982. / Abstract. Includes bibliographical references (leaves 91-93).

Thesis (Ed.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p.144-156) and index.

Thesis (Ph. D.)--University of Washington, 2000. / Vita. Includes bibliographical references (leaves 183-193).

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This study asks anew the question: can faith lead to knowledge? The received view about the relationship between faith and evidentialism is that, because faith involves belief without evidence (by definition), and evidentialism requires evidence for knowledge (by definition), evidentialism unequivocally finds faith epistemically valueless. I argue that this conclusion is mistaken on both counts: the concept of faith is too diverse to be encapsulated as belief without evidence, and evidentialism leaves much room for different kinds of evidential processes to be recognized. In other words, depending on what “faith” means in any given case, evidentialism might be more accommodating than is typically thought. This study pursues this conclusion by developing an evidentialist theory of knowledge, rejecting the major alternative of externalism along the way, while defending the continued use of the concept of belief in religious studies discourse, necessary to conducting evidentialist epistemology. It then examines the concept of faith by considering its formal structure, and by cataloguing and comparing many discrete conceptions of faith from historical literatures on this topic, across cultures. Finally, it draws on the typology developed to propose seven ways that faith might be conducive to knowledge under the strict rules of evidentialism, contrary to the received view.

Ministers need a strategy for applying for the millions of dollars in grants available to churches for programs that will benefit communities. The purpose of this multiple case study was to explore the strategies that Christian ministers use to obtain and manage government and foundation grants. The conceptual frameworks were an emergent strategy and the ladder of accountability. Data were gathered from semistructured interviews with 4 Christian ministers in New York State and reviews of sample monthly and quarterly grant accountability reports. Selective coding was the data analysis process. The 3 major themes that emerged from the data analysis were program development strategy, budget review as a strategy, and performance reporting for accountability. Program development strategy emerged as a strategy for the ministers as they sought to determine a demographic to serve via a program activity to obtain grants. Budget review as a strategy emerged as the ministers used their budgets to determine the amount of the grants they needed to support their congregations and to select a grant opportunity based on program viability. Performance reporting for accountability was achieved by using a quarterly reporting form provided by the funder. As more community-focused activities and positive relationships increase within the community, ministers can focus on skills, programs, and strategies. As ministers implement programs that enrich the congregation and the local community, lives are changed, creating positive social change.

Indiana University-Purdue University Indianapolis (IUPUI) / In this paper I discuss two key works written by Søren Kierkegaard, Fear and Trembling and Practice in Christianity, under the pseudonyms Johannes de Silentio and Anti-Climacus respectively. I focus on three questions: what is Johannes view of faith, what is Anti-Climacus’ view of faith and how are these Kierkegaard’s conclusions? I argue that stemming from Johannes’ and Anti-Climacus’ points of view, Kierkegaard’s view of faith is the aligning of the self in a trusting relationship with the God-man. One outside of faith can perceive faith to be a paradox or find faith offensive; one must have faith to avoid offense and overcome the paradox. Chapter 1 focuses on the connection between Kierkegaard and his pseudonyms using his work The Point of View. In this chapter I map out Kierkegaard’s method of communication and the purpose for his use of pseudonyms. Chapter 2 focuses on Johannes’ view of faith in Fear and Trembling. Johannes says that faith is formed through a private relationship with God. One with faith is silent about this relationship from the point of view of one who is in the ethical. Johannes understands faith dialectically. Faith is a paradox to Johannes because he does not understand the justification for Abraham’s action. Chapter 3 focuses on Anti-Climacus’ view of faith in Practice in Christianity. Anti-Climacus presents a rigorous account of faith. He says faith is being a contemporary of the God-man and meeting the requirements of believing the God-man’s words. When one becomes a contemporary with the God-man one can become offended by the God-man because the God-man is in collision with the established order, he, as man, claims to be God, he, as God, appears to be man, or the God-man speaks indirectly. Chapter 4 focuses on explaining how Johannes’ and Anti-Climacus’ view complement each other. Out of these two points of view Kierkegaard’s view of faith is the aligning of the self in a trusting relationship with the God-man. One outside of faith can perceive faith to be a paradox or find faith offensive; one must have faith to avoid offense and overcome the paradox.