David Lipscomb, editor of the Gospel Advocate for almost half a century, was a man of wide influence. He was intensely devoted to the cause of Christ. In the estimation of his admirers he "had a keener and deeper insight to the meaning of the Holy Scriptures and of God's dealings with the race than any other one man in all Christendom." Though such a judgement is open to question, the man becomes a fit subject for such a study as we have attempted to make.

When children grow up in a Christian home they learn fidelity is essential in a relationship. The inconsistency of biblical messages and parental infidelity is identity altering for children. In this study I use autoethnography to explore how my parents’ infidelity collided with religious teachings to shape my identity and influence my interpersonal relationships. I also use narrative interviewing to identity the ways my siblings were affected by the same experience and how such discrepancies in our home influenced their identities. The theory of narrative inheritance (Goodall, 2005) serves to be a source of empowerment as well as a contributing factor to definitions of infidelity. Familial roles are illuminated as I explore how my siblings and I negotiated cognitive dissonance that resulted from the conflicting narratives of Christianity and parental infidelity.

The hypothesis of this study is that there is a relationship between race attitudes and "denominocentrism, " and with certain social categories, e.g., age, social class, income, education, etc., in the Church of the Brethren in the Pacific Coast Region. If a relationship can be identified and analyzed, the results will be of value as tools in helping to understand, predict, and change human behavior. It might be further suggested that if there is a strong relationship between attitudes and certain social categories in the church, attitudes of the Brethren on these issues, and perhaps on many more, are, to a large extent, conditioned by, if not the direct outgrowth of, certain socio-economic factors.

Information received during interviews with fifteen prominent choral directors, ministers and laymen of different communities end questionnaire responses from thirty of fifty churches of the San Joaquin Presbytery of tho Presbyterian Church, U.S.A., indicates almost unanimously that there is a growing need. and also a growing awakening among the youth of the church for participation in church musical activities. For many years churches, large and small, have been struggling with the difficult problems of providing satisfactory musical experiences for both the adults and the youth in the churches of various denominations. For the large churches, with large budgets at their command, the matter is simplified by the hiring of paid singers and competent directors at good salaries. In the case of the smaller churches, the duties of furnishing music for various services and special programs usually fall to a local music instructor, and interested layman, the wife of the minister, or perhaps the minister himself. In some cases there is a small monthly remuneration, but in many cases the work done is a matter of donated time and labor on the part of the director. Much has been discussed as to the reasons for the lack of interest shown by the young people of various denominations in the musical life of the churches, but little practical information can be found to remedy the situation. In a conference with Dr. Clair Morrow, moderators of the Synod of California and Minister of the First Church of Fresno, and Leonard Ballmer, Moderators of the San Joaquin Presbytery, it was felt that such a study should take place in order to evaluate and compare the Youth Music Program at the First Church in Fresno with the other churches in the Presbytery.

The general problem of this study was to investigate and analyze selected social, political, and economic factors in Ethiopia that affect the continuation and development of education by the Seventh-Day Adventist Church. The specific purpose of this research was to develop from this analysis of Ethiopia those alternatives and recommendations which would aid Seventh-Day Adventist leaders in the development of plans for educational work in that country. The basic question was: Can the Seventh-Day Adventists system of education plan for the social, political, and economic changes taking place in Ethiopia?

The identity of Russian Evangelical Churches theology is considered in this thesis. This identity arose as result of interactions of Western Evangelical movements with the Orthodox Church, and with native pre-Protestant groups. The separate area of theology chosen as the subject of research is ecclesiology. The historical background of the appearance of inner-orthodox movements is shown in this work in order to understand the theological peculiarities. Peculiarities of the orthodox and extra-orthodox mentality also are considered, as they become an important environment for the appearance and development of Evangelical theology in Russia. The last part of this work shows peculiarities of recent Evangelical ecclesiology. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

This project explores the ways in which key literary texts reproduce, undermine, or otherwise engage with cultural narratives of the so-called Bible Belt. Noting that the evangelicalism that dominated the South by the turn of the twentieth century was, for much of the antebellum period, a relatively marginal and sometimes subversive movement in a comparatively irreligious region, I argue that widely disseminated images and narratives instilled a false sense of nostalgia for an incomplete version of the South’s religious heritage. My introductory chapter demonstrates how the South’s commemorated “Old Time” religion was not especially old, and how this modernist construct of an idealized past helped galvanize Southern evangelicalism into a religion that more readily accommodated racial hegemony in the present. The following three chapters examine Faulkner’s Light in August, O’Connor’s Wise Blood, and Hurston’s Jonah’s Gourd Vine and Moses, Man of the Mountain. I find that each of these novels embeds traces of forgotten religious dissidence. The modern nostalgia for a purer old-time religion, my readings suggest, says less about the history of religion in the South than it does about New-South efforts to merge evangelical and “Southern” values, thereby suppressing any residual opposition between them.

From the distribution of religious tracts at Ellis Island and Billy Sunday’s radio messages to televised recordings of the Billy Graham Crusade and Pat Robertson’s 700 Club, American evangelicals have long made a practice of utilizing mass media to spread the Gospel. Most recently, these Christian evangelists have gone online. As a contribution to scholarship in religious rhetoric and media studies, this dissertation offers evangelistic websites as a case study into the ways persuasion is carried out on the Internet. Through an analysis of digital texts—including several evangelical home pages, a chat room, discussion forums, and a virtual church—I investigate how conversion is encouraged via web design and virtual community as well as how the Internet medium impacts the theology and rhetorical strategies of web evangelists. I argue for “persuasive architecture” and “persuasive communities”—web design on the fundamental level of interface layout and tightly-controlled restrictions on discourse and community membership—as key components of this strategy. In addition, I argue that evangelical ideology has been influenced by the web medium and that a “digital reformation” is taking place in the church, one centered on a move away from the Prosperity Gospel of televangelism to a Gospel focused on God as divine problem-solver and salvation as an uncomplicated, individualized, and instantaneously-rewarding experience, mimicking Web 2.0 users’ desire for quick, timely, and effective answers to all queries. This study simultaneously illuminates the structural and fundamental levels of design through which the web persuades as well as how—as rhetoricians from Plato’s King Thamus to Marshall McLuhan have recognized—media inevitably shapes the message and culture of its users.

Media has the potential to legitimize or spread a belief system to the general public. The 2014 movie Left Behind is an example of a deliberate attempt at promoting the belief system referred to as dispensational premillennialism (DPM), or belief in the imminent rapture of Christians. Producers of Left Behind (2014) sought to promote DPM to the general public, hoping for a mass conversion. Online discussion and interviews were gathered and interpreted qualitatively. Content analysis of audience anticipation and reception show believers were as concerned with the conversion of the general public via this movie than the movie itself. Differences between the text of the movie and discussion surrounding the film provide insights into the DPM worldview. Dispensational premillennialists are observed; rejecting earthly existence as counterfeit, asserting the general inerrancy of prophecy while rejecting “date setting” practices and using the effigy of the Antichrist to criticize perceived socio-political enemies.

Religion is a part of man and his culture. We cannot understand the totality of man if we do not understand his religion. The church structure is the visible expression of man's religion. The purpose of this study is to describe the distribution of churches in Warren County, Kentucky, and to examine the factors that contribute to this areal pattern. In an attempt to further clarify this human-religious expression the following points will be considered: (1) the reasons for denominational change through time; (2) the association of church location and population with corresponding rural -urban shifts; and (3) the style of church architecture as a response to local community need. A familiar pattern of settlement in the United States is the rural to urban migration of population that has been in effect since the beginning of the twentieth century. This migration has brought a change in the rural landscape. The further one goes from an urban center the less dense the population. Homes have been deserted and left to fall down; villages contain vacant stores and buildings. One would expect a corresponding pattern within the rural churches. However, there has not been a reduction of rural churches, while at the same time there has been a dynamic growth in the urban center. The reasons for this phenomena will be examined and discussed.