Thesis (D. Min.)--Trinity International University, 2003. / Abstract. Includes bibliographical references (leaves 152-155).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2000. / Abstract. Includes bibliographical references (leaves 149-153).

The Difference of Conversion examines theologically the possibilities for a religious minority group to maintain its own corporate identity while contributing as a member of the greater society. The research centers on the Swedish Baptist denomination, Örebromissionen, and focuses on its youth ministry. The research material is the weekly newspaper Missionsbaneret. This examination is twofold: part one is a historical analysis, and the second, a Diaspora-theological analysis that results in the development of a Diaspora ecclesiology. The historical analysis is influenced by a discursive approach and emphasize two areas of focus; what makes something visible, or problematic, and which steering techniques that are used. The study covers three different periods – 1930s, 1950s and 1980s. The research shows that it has been a great challenge for Örebromissionen to maintain a corporate identity in Sweden, both during the Folk Church period as well as in the Folkhemmet period. The examination suggests that this depends on two coexisting processes; first, the understanding of personal conversion primarily as an emotional, datable, and complete experience within the denomination and secondly the strong emphasis of a shared identity in society. The theological analysis begins with a description of the late Mennonite theologian John Howard Yoder’s Diaspora theology. Using Diaspora-theological analysis shows that the strong emphasis of a shared identity in Swedish society has changed the theology concerning personal conversion in relationship to moral values; where once conversion preceded moral change to later when moral development preceded conversion. This shift in understanding was brought about by new practices introduced in Youth Ministry. In conclusion it is suggested that a Diaspora ecclesiology that both wants to maintain a corporate identity as well as to contribute to a good society must emphasize a multi-cultural society, accentuate the individual as a part of a specific religious social body, and understand the religious corporate identity borders as porous, and therefore constantly re-negotiated.

Det här arbetet ägnas åt att närmare studera vad som händer med människans sociala och psykiska välbefinnande när de av olika anledningar väljer att lämna sin frikyrka på en liten ort. Vi har gjort narrativa intervjuer av tio olika respondenter som alla valt av olika anledningar att lämna sin frikyrkliga församling. Transkribering har sedan skett med fokus på att hitta gemensamma nämnare och tolka våra respondenters upplevelser. I den analys vi har gjort av empirin har vi dragit slutsatsen att de sociala och psykiska konsekvenserna är att det lilla samhället påverkar ex-medlemmarnas välbefinnande, framförallt genom starka skuld och skamkänslor och hotar de sociala band som funnits i så många år.  Naturligtvis finns det inte ett skäl till att en individ väljer att lämna men en stor bidragande orsak är lång tids ytagerande och frihetskänslan från församlingen och frihet till något annat. Men, vad ska folk säga? / This project pays particular attention to the effects on the social and psychological well-being of people, who for different reasons choose to leave their church in a small community. We have performed narrative interviews with ten respondents who all had different reasons for leaving their congregations. The obtained data has then been transcribed with focus on finding common denominators, as well as interpreting our respondents' experiences. In our analysis of the collected data, we conclude that the social and psychological consequences are that the small community will have an influence on the ex member's well-being, above all through strong feelings of guilt and shame and threats to long-standing social ties.There is, of course, more than one single reason why a person decides to leave, but a major contributing reason is long term surface acting and a sense of freedom from the congregation, as well as freedom to do other things. But what will people say?

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 152-160).

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 340-355).

Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1988. / Includes bibliographical references (leaves 220-231).

Thesis (D. Min.)--Denver Conservative Baptist Seminary, 1994. / Includes bibliographical references (leaves 329-338).

Thesis (D.W.S.)--Institute for Worship Studies, 2003. / Abstract. Includes bibliographical references (leaves 205-208).

Thesis (D. Min.)--Trinity Evangelical Divinity School, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 140-141).