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Thesis (M.S.)--Brigham Young University. Dept. of History.

No description available.

No description available.

Thesis (Ph.D.)--Indiana University, Dept. of History, 2007. / Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0713. Adviser: John H. Hanson.

The role of mission educational enterprises in developing territories during the nineteenth and twentieth centuries has been examined in recent years. The relationship between mission schools and social, political and religious change has been reviewed in case studies of African, Asian and Pacific nations. The New Hebrides provides a unique opportunity to study the development of mission education policies in a territory in which government assistance and control over education was completely absent. On most of the islands of the New Hebrides group, the history of education from 1848 to 1948 is the history of Presbyterian Mission education.The New Hebrides Presbyterian Mission possessed neither the resources nor the policies necessary for the task of providing a broadly based national education system. Yet for more than a century, civil administrations left the entire responsibility for the provision of education in the hands of the Christian missions. The Presbyterian Mission willingly accepted this responsibility. It regarded education as an integral and essential part of its three-fold programme of evangelism, healing and teaching.(For complete abstract open document)

Title from second page of PDF document. Includes bibliographical references (p. 249-273).

Thesis (Ph.D.)--Indiana University, Dept. of History, 2006. / "Title from dissertation home page (viewed July 9, 2007)." Source: Dissertation Abstracts International, Volume: 67-08, Section: A, page: 3118. Adviser: Dyan Elliott.

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The Reformed church in Hungary and Transylvania had extensive connections with western Calvinist churches during the early seventeenth century, and became more closely linked with co-religionists abroad during this period. In this thesis I shall examine the ideology and shared interests of this international Calvinist community, and assess the significant impact which contacts with fellow Calvinists beyond Hungary's borders had on the development of the Hungarian Reformed church. The early seventeenth century saw increasing numbers of Hungarian student ministers travel to western Reformed universities, western Calvinist teachers travel to work in Hungarian schools, and the transfer and translation of foreign Reformed theological works for use in Hungary and Transylvania. This pattern of broad engagement with western Europe heavily influenced the development of education in the Reformed schools of Hungary and Transylvania, as well as the forms of worship and ceremony adopted by the Hungarian Reformed church. Godly princes, godly gentlemen and clergy were partners in the building-up of the Reformed church of Hungary and Transylvania. The church was indeed reliant in the early seventeenth century on patronage and support from a series of Reformed Transylvanian princes, and from Hungarian nobles. The continuing commitment of these parties to further religious reformation in the region was challenged by some Reformed ministers who, inspired by their experience of Calvinist churches abroad, sought to introduce presbyterial government and reforms of church ceremony and discipline, an agenda dubbed locally as Puritanism. International Calvinist contacts however largely served to bolster the theological orthodoxy of the Reformed community of Hungary and Transylvania against its confessional rivals, invigorating the Reformed church's zeal to defend its position with a stridently anti-Catholic ideology. Comparisons with other Reformed churches reinforced commitment in Hungary to tighten standards of discipline with an ethos of morality which was distinctively Reformed. International Calvinism therefore assisted the Reformed confessionalisation of Transylvania and eastern Hungary in the early seventeenth century. However the ties binding Transylvania with the rest of the Calvinist world in this period also encouraged Transylvania's princes to adopt a diplomatic policy of Protestant cooperation tinged with apocalyptic ideas, which was ultimately to jeopardise the stability of the principality and the place of Reformed religion in east-central Europe.