An Historical and Critical Analysis of Leadership Education of African American Protestant Clergy Within University-Based Black Church Studies Programs

Total Page:16

File Type:pdf, Size:1020Kb

An Historical and Critical Analysis of Leadership Education of African American Protestant Clergy Within University-Based Black Church Studies Programs View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Boston University Institutional Repository (OpenBU) Boston University OpenBU http://open.bu.edu Theses & Dissertations STH Theses and Dissertations 2012-05-15 An Historical and Critical Analysis of Leadership Education of African American Protestant Clergy within University-Based Black Church Studies Programs https://hdl.handle.net/2144/3761 Boston University BOSTON UNIVERSITY SCHOOL OF THEOLOGY Dissertation AN HISTORICAL AND CRITICAL ANALYSIS OF LEADERSHIP EDUCATION OF AFRICAN AMERICAN PROTESTANT CLERGY WITHIN UNIVERSITY- BASED BLACK CHURCH STUDIES PROGRAMS By Imani-Sheila Newsome-Camara (B.S. Virginia Union University, 1977; M.Ed. University of Vermont, 1980; M.Div. Boston University School of Theology, 1988) Submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry 2012 Copyright © 2012 by Imani-Sheila Newsome-Camara All rights reserved CONTENTS ABSTRACT ....................................................................................................................... vi Chapter I. THE STATEMENT OF THE PROBLEM ..................................................................... 1 The Limitations of the Study Definitions of Terms The Significance of the Study II. MODELS OF CLERGY LEADERSHIP TRAINING IN AMERICAN PROTESTANT DENOMINATIONS: AN HISTORICAL REVIEW .......................... 13 Introduction The Quest for Education through Literacy African American Clergy and Early Educational Efforts, 1863–1866 The Missionary Associations and the Education of African Americans The Establishment of Colleges for African Americans The Development of Theology Departments in African American Colleges The Development of Clergy Education Training in White American Protestant Denominations African American Churches and Clergy Leadership Education, 1787–1870 African American Clergy Leadership Education in Mainline Seminaries Conclusion III. GROWTH IN AFRICAN AMERICAN CLERGY LEADERSHIP AND EDUCATION, 1867–1971 ........................................................ 50 Introduction Education during and after Reconstruction, 1867–1913 African American Clergy Leadership in the Era of the Great Migration, 1913–1950 The Call for New Models of Clergy Leadership Education, 1935–1950 Brown v. Board of Education and Opportunities for Clergy Leadership Education The Civil Rights Movement and Clergy Leadership, 1954-1960 iii Black Power and Black Theology, 1960–1966 Black Theology and Black Church Studies in South Africa, from 1969 Conclusion IV. THE DEVELOPMENT OF BLACK CHURCH STUDIES PROGRAMS, 1969–1990 ............................................................................................ 86 Introduction The Black Church Studies Program at Colgate Rochester Crozer/Bexley Hall Divinity School, 1969–1979 The History of Vanderbilt University and the Kelly Miller Smith Institute on Black Church Studies The Vanderbilt Divinity School and African American Presence The History of Emory University and the Candler School of Theology Black Church Studies Program Conclusion V. ELEMENTS OF BLACK LIBERATION THEOLOGY IN THE COMMUNITY, CHURCH, AND THE THEOLOGICAL ACADEMY .............................................. 112 Introduction Theological Thought of African Americans in Slavery Historical Resources for Black Liberation Theology in the United States The Emergence of Black Power and Its Influence on Theology Womanist Theology Conclusion VI. RESEARCH METHODOLOGY AND ANALYSIS OF ORAL HISTORIES ............ 141 Introduction Limitations Oral History Data Collection Data Analysis Findings Conclusion VII. CONCLUSIONS ......................................................................................................... 185 APPENDIXES ................................................................................................................... 219 REFERENCES ................................................................................................................. 246 iv ACKNOWLEDGMENTS I thank my Ancestors, especially my family of Church of God in Christ leaders: Mother Effie Jeffries, Mother Cassie Hunter, Elders Robert Glass, Henry Jeffries, and James Hunter who housed the people of God in churches and storefronts. They guided the people of God in the Promised Land of the North. I thank my parents, Deacon Alphonso Duncan and Evangelist Missionary Dr. Cora Duncan, who nurtured me in the Church of God in Christ and taught me to be a leader. My mother, at the age of 88, coached me on the phone about my research and my father inspired me to press toward a goal in the face of obstacles. I thank my sister, Church of God in Christ Evangelist Missionary Clare Shade, whose gifts for ministry continue to grow. She has sacrificed and cared for us all. I thank my loving husband, Mr. Kantigi Kwabena Camara, who supported me and prayed for me. A renowned historian in his own right, he offered critical questions, patient silence, and a sacrificial love, all of which gave me permission to tackle this work. I thank Mariama-Alexis Akosua Camara, my loving daughter who encouraged me and edited my last chapter. I hope your doctoral work will give you joy. To my sister friends, Dr Marilyn Braithwaite Hall and Dr. Loretta Saint-Louis, thank you for advice and prayers. To my faculty advisors, Dr. Dana Robert and Dr. Dale P. Andrews, you are amazing scholars and gifted advisors with the patience of Job. I hope to repay your diligent stewardship with ministry that continues to change the world. To God be the Glory! AN HISTORICAL AND CRITICAL ANALYSIS OF LEADERSHIP EDUCATION OF AFRICAN AMERICAN PROTESTANT CLERGY WITHIN UNIVERSITY- BASED BLACK CHURCH STUDIES PROGRAMS (Order No. ) Imani-Sheila Newsome-Camara Doctor of Ministry Boston University School of Theology, 2012 Major Professor: Dana Robert, Truman Collins Professor of World Christianity and History of Mission ABSTRACT The purpose of this dissertation is to reflect on African American clergy leadership education at university-based seminaries in the United States. It examines the history of African American clergy leadership education and African American theological reflection that informs such educational programs. Qualitative data gathered from interviews of persons who have participated in African American clergy leadership education programs serve as a measure of program effectiveness by offering crucial information to African American clergy who serve both church and community. The conclusion of the dissertation offers recommendations for the development of programs for African American clergy leadership education at university-based seminaries. vi CHAPTER ONE THE STATEMENT OF THE PROBLEM The end of the modern civil rights era of the twentieth century presented an occasion for African American scholars to rethink the role of the academy in the education of African American Protestant clergy. Their scholarship during this period caused both African American seminary students and black clergy to seek theological education specifically designed to address their particular theological worldview. The research of African American scholars in theological and religious studies stirred African American clergy to ponder whether seminaries and theological schools might be the venues for scholars to address the unique functions of African American Protestant clergy in their communal context. In particular, scholars and clergy employed theoretical tools and perspectives in the area of leadership education to investigate the multifaceted roles of African American Protestant clergy in church and society. Leadership education programs in the context of seminaries and theological schools resulted from this investigation. The project seeks to discover the history, status, and future of African American clergy leadership education in the United States. Specifically, this project offers an extensive literature review of the history of models of clergy leadership education programs for African American Protestant clergy in communities, churches, colleges, theology schools, and seminaries. The review reveals the growth of African American clergy leadership education after the Civil Rights Movement of the twentieth century and the resulting development of Black Church Studies programs. Three specific Black Church Studies programs are reviewed: the Black Church 1 2 Studies Program at Colgate Rochester Crozer Divinity School in Rochester, New York, the Kelly Miller Smith Institute on Black Church Studies at Vanderbilt Divinity School at Vanderbilt University in Nashville, Tennessee, and the Black Church Studies Program at Candler School of Theology at Emory University in Atlanta, Georgia. This study explores the African American theological scholarship that undergirds programmatic and pedagogical curricula of Black Church Studies programs. Finally, the project seeks to develop an outline for an African American clergy leadership education program at Boston University School of Theology, a university based seminary. I believe this study offers findings that propose further pedagogical and programmatic development of African American clergy leadership projects in the academy and set the stage for additional research on the efforts of other theological institutions to meet the educational needs of not only African Americans, but also diverse ethnic or racial groups. The Limitations of the Study The scope of this research endeavor is limited to research on African American clergy leadership education in
Recommended publications
  • History: Black Lawyers in Louisiana Prior to 1950
    DIVERSITY in the Legal Profession History: Black Lawyers in Louisiana Prior to 1950 By Rachel L. Emanuel ouisiana was reportedly the first Southern state to admit an African-American to its state Bar.1 Yet, until the esta- blishment of the Southern University School of Law, which graduated its first class in 1950, Jim Crow laws enacted in the 1880s kept the number of African-American lawyers to a mere handful. The First Three: Morgan, LBell and Chester The Seventh Census of 1853 reported 622 lawyers in Louisiana, but this infor- mation was not broken down by gender or race. By 1864, the number of lawyers had grown by fewer than seven per year to 698. With their commencement, members of Southern University Law Center’s first graduating C. Clay Morgan, a free black man, class in 1950 became much-needed additions to the legal arena for African-Americans. From was listed in 1860 as a lawyer in New left, Alex L. Pitcher, Leroy White, Ellyson F. Dyson, Jesse Stone and Alvin B. Jones. Photo Orleans but little is known about him.2 courtesy of Southern University Law Center. 104 August/September 2005 There were only four states reported to have admitted black lawyers to the bar prior to that time, none of them in the South. The states included Indiana (1860s), Maine (1844), Massachusetts (1845), New York (1848) and Ohio (1854). If, as is believed, Morgan was Louisiana’s first black lawyer,3 he would have been admitted to the Bar almost 10 years earlier than the average date for the other Southern states (Arkansas, 1866; Tennessee, 1868; Florida and Missis- sippi, 1869; Alabama, Georgia, Ken- tucky, South Carolina and Virginia, 1871; and Texas, 1873).
    [Show full text]
  • Dillard University, Which Has Its Roots in Reconstruction, Has Outlasted Segregation, Discrimination and Hurricane Katrina
    NEW ORLEANS From Bienville to Bourbon Street to bounce. 300 moments that make New Orleans unique. WHAT HAPPENED Dillard 1718 ~ 2018 University was chartered on 300 June 6, 1930. TRICENTENNIAL THE HISTORIC NEW ORLEANS COLLECTION PHOTOS THE NEW ORLEANS ADVOCATE A group portrait of graduating nurses in front of Flint-Goodrich Hospital of Dillard University in 1932 Straight University in 1908, on Canal and Tonti streets Class President Nicole Tinson takes a selfie with then frst lady Michelle Obama during Dillard’s 2014 graduation. Dillard President Walter M.Kimbrough stands behind Obama. THE HISTORIC NEW ORLEANS COLLECTION New Orleans University in 1908, on St. Charles Avenue, was razed to make way for De La Salle High School. Dillard University, which has its roots in Reconstruction, has outlasted segregation, discrimination and Hurricane Katrina. THE NEW ORLEANS ADVOCATE The university was created in 1930 from the opposition of the neighborhood. The first two historically black colleges — Straight president of the university, Will W. Alexander, University and Union Normal School — later was a white man because there were concerns named New Orleans University. that a white faculty wouldn’t want to answer The two schools were both created in 1868 to a black president. When Dillard opened its to educate newly freed African-Americans. new campus in 1935, it featured prominent fac- The schools offered professional training, in- ulty including Horace Mann Bond in psychol- The library of the new cluding in law, medicine and nursing. New ogy and education; Frederick Douglass Hall in Dillard University in 1935 Orleans University opened the Flint-Go- music; Lawrence D.
    [Show full text]
  • The Varick Family
    THE VARICK FAMILY BY REV, B, F, WHEELER, D, D, With Many Family Portraits, JAMES YA RICK x'Ot:.SDER OF THE A. ~- E. ZIO.S CHT:RCH DEDICATION. TO THE VETERAN FOLLOWERS, MINISTERIAL AND LAY, OF JAMES VARICK, WHO HAVE TOILED UNFLAGINGL Y TO MAKE THE AFRICAN METHODIST EPISCOPAL ZION CHURCH THE PROUD HERITAGE OF OVER HALF A MILLION MEMBERS, AND TO THE YOUNG SONS AND DAUGHTERS OF THE CHURCH UPON WHOM THE FUTURE CARE AND RESPONSIBILITIES OF THE CHURCH MUST SOON DEVOLVE, THIS LITTLE VOLUME IS AFFECTIONATELY DEDICATED BY THE AUTHOR. PREFACE I have put myself to great pains to gather facts for this little book. I have made many trips to New York and Philadelphia looking up data. I have visited Camden, N. J ., and Rossville, Staten Island, for the same purpose. I have gone over the grounds in the lower part of New York which were the scenes of Varick's endeavors. I have been at great pains to study the features and intel­ lectual calibre of the Varick family, that our church might know something about the family of the man whose name means so much to our Zion Method­ ism. I have undertaken the work too, not because I felt that I could do it so well, but because I felt I was in position, living near New York city, to do it with less trouble than persons living far away from that city. Then I felt that if it were not at­ tempted soon, the last link connecting the present generation with primitive Zion Methodism would be broken.
    [Show full text]
  • UBIQUS Document
    NATIONAL MUSEUM OF AFRICAN AMERICAN HISTORY AND CULTURE Civil Rights History Project Smithsonian Institute's National Museum of African American History & Culture and the Library of Congress, 2011 Reverend C.T. Vivian oral history interview conducted by Taylor Branch in Atlanta, Georgia, March 29, 2011 Irvine, CA Ubiqus Reporting, Inc. New York, NY (949) 477 4972 (212) 227 7440 www.ubiqus.com NATIONAL MUSEUM OF AFRICAN AMERICAN HISTORY & CULTURE 2 Civil Rights History Project Line# Timecode Quote 1 [START AFC2010039_CRHP0006_MV1.WMV] 2 [crosstalk] 3 01:00:00 REVEREND C.T. VIVIAN: --When you're 4 talking. 5 INTERVIEWER: Oh, yes. 6 REVEREND VIVIAN: Excuse me. 7 INTERVIEWER: Oh, yes. 8 REVEREND VIVIAN: But there were 9 three of them. But by the way, did 10 you know this story is-- 11 [break in audio] 12 INTERVIEWER: They're in Nashville? 13 01:00:09 REVEREND VIVIAN: Mm-hmm. 14 INTERVIEWER: No. Why? 15 REVEREND VIVIAN: And there's about 16 15 of them--there used to be about 15 17 of them, 12 to 15. 18 INTERVIEWER: Uh-huh. 19 REVEREND VIVIAN: Is because they 20 were looking for the center of 21 population in the United States. 22 INTERVIEWER: Uh-huh. 23 01:00:21 REVEREND VIVIAN: Right, and it was a 24 part of the great Sunday school 25 movement in the country, right? NATIONAL MUSEUM OF AFRICAN AMERICAN HISTORY & CULTURE 3 Civil Rights History Project Line# Timecode Quote 26 INTERVIEWER: Uh-huh. 27 REVEREND VIVIAN: And that was the 28 01:00:33 closest one where they could get real 29 railroad and get the materials out to 30 every place in the country.
    [Show full text]
  • Adoption Metaphors Aesthetics
    Aa ADOPTION METAPHORS See NEW BIRTH (REGENERATION). AESTHETICS The field of aesthetics is commonly defined as the philosophy of fine art, critical theory, and aesthetic experience. Its development is recent; in the eighteenth century a poetic theorist coined the term “aesthetics.” That was the golden era of aesthetics, when British and German thinkers stated the defining characteristics of beauty, taste, artistic genius, and the sublime. But the foundations of aesthetic theory lie in the thinking of Plato, Aristotle, and other classical philosophers. Early Christian and medieval theology was profoundly shaped by aesthet- ic interests. Augustine’s early writings (ca. 386–400) describe Being and all existence as consisting of a numbering (ratio) that gives measure, form, and order to all things. Augustine was responding positively to Plotinian and Py- thagorean aesthetics but negatively to Manichean antimaterialism. Denys the Areopagite (late fifth to early sixth century) expanded the vision of numbered order leading to God. His cosmology describes a created hierarchy of Being/ Beauty/Goodness. God, as Highest Beauty, gives each creature a subjective perfection or beauty relative to its location in the scale/chain of existence. Bo- naventure (1221-74) expanded this aesthetic by applying it to humanity’s cul- tural and intellectual disciplines. As the soul journeys anagogically (ascending understanding) “up” the ladder of Being, it draws closer to union with divine Beauty. Thomas Aquinas (ca. 1225-74) described Beauty as harmony among the three transcendentals: Unity, Truth, and Goodness. But his writings on the metaphysics of divine Light and earthly color are equally important as express- ing then contemporary Gothic aesthetics (e.g., soaring cathedral design and luminous stained glass).
    [Show full text]
  • Copyright © 2019 Anthony Tyshawn Gardner All Rights Reserved. the Southern Baptist Theological Seminary Has Permission to Repro
    Copyright © 2019 Anthony Tyshawn Gardner All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. AN ANALYSIS OF PROPHETIC RADICALISM IN THE SOCIAL CRISIS PREACHING OF KELLY MILLER SMITH, SR. __________________ A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy __________________ by Anthony Tyshawn Gardner December 2019 APPROVAL SHEET AN ANALYSIS OF PROPHETIC RADICALISM IN THE SOCIAL CRISIS PREACHING OF KELLY MILLER SMITH, SR. Anthony Tyshawn Gardner Read and Approved by: __________________________________________ Hershael W. York (Chair) __________________________________________ Robert A. Vogel __________________________________________ Michael E. Pohlman Date ______________________________ To and with, Shonetay: For your unselfish sacrifices, unfailing support, and comforting companionship this whole journey. “Many women do noble things, but you surpass them all” (Prov 31:29). To all of our children and grandchildren, Corey, Coretta, Tristan, Titus, and Tyson; Ayla, Carter, Brenna: You all are my inspiration. “With God all things are possible” (Matt 19:26). To my mama and daddy, Ednar and Edward Gardner: for your steadfast devotion. “I can do all things through Christ who gives me strength” (Phil 4:13). Thank you. TABLE OF CONTENTS Page PREFACE . vi Chapter 1. INTRODUCTION . 1 Thesis . 9 Definitions of Terms . 12 James Earl Massey’s Sermonic Component of Radicality . 22 Background and Significance of the Field of Study . 24 Distinguishing Elements for Social Crisis Preaching . 29 Methodology . 33 2. THE CULTURAL CONTEXT AND THE ECCLESIAL PRAXIS OF KELLY MILLER SMITH AND JAMES EARL MASSEY .
    [Show full text]
  • “The Pentecostalization of Global Christianity” the Challenge of Cessationism in the 21St Century
    “The Pentecostalization of Global Christianity” The Challenge of Cessationism in the 21st Century Signs & Wonders Seminar - East Africa Baptist School of Theology Nairobi, Kenya * 18, July 2015 Jeff Straub, Ph.D. These lectures were originally given at Central Baptist Seminary in Minneapolis, MN in 2015 by Dr. Jeff Straub. This manuscript is still in development, and should not be considered polished and final. Do not duplicate this without permission. Lecture One 19TH CENTURY ANTECEDENTS TO 20TH CENTURY PENTECOSTALISM INTRODUCTION Today we are here to talk about the face of global Christianity. According to a Pew Charitable Trust study released in 2011, based on data gathered the previous year, it was estimated that the global Christian population stood at 2.18 billion people of an estimated world population of 6.9 billion. These numbers were further divided into a split of just over 50% identified as Roman Catholic, with 36.7% claiming to be Protestants, another 11.9% listed as Orthodox, leaving 1.3% to be described as “other Christians,” including Mormons and Jehovah’s Witnesses. The purpose of our deliberations today is not to quibble over what is and is not a Christian. We accept that the only proper definition of a “Christian,” is one who has accepted by faith the Gospel of Jesus Christ and is striving to walk in a manner commensurate with the Word of God. Nevertheless, there are many in the world today that consider themselves Christians by one definition or another and the Pew study factors in the broadest range of those individuals for the purpose of analyzing the global phenomena known as Christianity.1 According to Pew’s figures, in the past 100 years the global Christian population has increased from 600 million in 1910 out of a possible world population estimated at 1.8 billion to the current levels.
    [Show full text]
  • I Sing Because I'm Free‖: Developing a Systematic Vocal Pedagogy For
    ―I Sing Because I‘m Free‖: Developing a Systematic Vocal Pedagogy for the Modern Gospel Singer D. M. A. Document Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Musical Arts in the Graduate School of The Ohio State University By Crystal Yvonne Sellers Graduate Program in Music The Ohio State University 2009 Dissertation Committee: Loretta Robinson, Advisor Karen Peeler C. Patrick Woliver Copyright by Crystal Yvonne Sellers 2009 Abstract ―I Sing Because I‘m Free‖: Developing a Systematic Vocal Pedagogy for the Modern Gospel Singer With roots in the early songs and Spirituals of the African American slave, and influenced by American Jazz and Blues, Gospel music holds a significant place in the music history of the United States. Whether as a choral or solo composition, Gospel music is accompanied song, and its rhythms, textures, and vocal styles have become infused into most of today‘s popular music, as well as in much of the music of the evangelical Christian church. For well over a century voice teachers and voice scientists have studied thoroughly the Classical singing voice. The past fifty years have seen an explosion of research aimed at understanding Classical singing vocal function, ways of building efficient and flexible Classical singing voices, and maintaining vocal health care; more recently these studies have been extended to Pop and Musical Theater voices. Surprisingly, to date almost no studies have been done on the voice of the Gospel singer. Despite its growth in popularity, a thorough exploration of the vocal requirements of singing Gospel, developed through years of unique tradition and by hundreds of noted Gospel artists, is virtually non-existent.
    [Show full text]
  • On Absalom and Freedom February 17, 2019: the Sixth Sunday After the Epiphany the Rev. Emily Williams Guffey, Christ Church Detroit Luke 6:17-26
    On Absalom and Freedom February 17, 2019: The Sixth Sunday after the Epiphany The Rev. Emily Williams Guffey, Christ Church Detroit Luke 6:17-26 Yesterday I was at the Cathedral along with several of you for the Feast of Blessed Absalom Jones, who was the first black person to be ordained as an Episcopal priest. Absalom Jones had been born into slavery; he was separated from his family at a very young age, when his master sold his mother and all of his siblings, and took only Absalom along with him to a new city--to Philadelphia--where Absalom worked in the master’s store as a slave. The master did allow Absalom to go to a night school there in Philadelphia for enslaved people, and there Absalom learned to read; he learned math; he learned how to save what he could along the way. He married a woman named Mary and, saving his resources, was able to purchase her freedom. He soon saved enough to purchase his own freedom as well, although his master did not permit it. It would be years until his master finally allowed Absalom to purchase his own freedom. And when he did, Absalom continued to work in the master’s store, receiving daily wages. It was also during this time that Absalom came to attend St. George’s Methodist Episcopal Church in Philadelphia. Since Methodism had grown as a form of Anglicanism back in England, this was a time before the Methodist Church had come into its own denomination distinct from the Episcopal Church.
    [Show full text]
  • LEADERSHIP of the AFRICAN METHODIST EPISCOPAL ZION CHURCH in DIFFICULT TIMES Submitted by Cynthia En
    TELLING A NEGLECTED STORY: LEADERSHIP OF THE AFRICAN METHODIST EPISCOPAL ZION CHURCH IN DIFFICULT TIMES Submitted by Cynthia Enid Willis Stewart, to the University of Exeter as a thesis for the degree of Master of Philosophy in Theology, January 2011. This thesis is available for library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature.......Cynthia Stewart........................................................... 1 ACKNOWLEDGEMENTS I could not have completed this labor without the help of Ian Markham whose insightful and thoughtful comments have shaped this thesis. His tireless encouragement and ongoing support over many years despite a busy schedule brought this work to fruition. To Bishop Nathaniel Jarrett of the African Methodist Episcopal Zion Church, my heartfelt thanks for his superior editorial assistance. I thank my husband, Ronald, for his unwavering support. 2 ABSTRACT The African Methodist Episcopal Zion Church connection is a major, historic Black Christian denomination which has long been ignored as a subject of serious academic reflection, especially of an historic nature. This was partly due to the lack of denominational archives, and the sense that historical inventory and archival storage could be a financial drain to the AME Zion Church such it could not maintain its own archives and indeed, retaining official records was kept at a far from super or archival level.
    [Show full text]
  • Conflict in Pentecostal Churches: the Case of Christian Church International, Kiria-Ini Town, Murang`A County, Kenya by Daniel M
    CONFLICT IN PENTECOSTAL CHURCHES: THE CASE OF CHRISTIAN CHURCH INTERNATIONAL, KIRIA-INI TOWN, MURANG`A COUNTY, KENYA BY DANIEL MAINA GATHUKI C50/CE/11020/06 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF DEGREE OF MASTER OF ARTS IN THE SCHOOL OF HUMANITIES AND SOCIAL SCIENCES OF KENYATTA UNIVERSITY NOVEMBER 2015 ii DECLARATION This thesis is my original work and has not been presented for a degree in any other University or any other award. ……………………………… ………………………… Signature Date Daniel Maina Gathuki (C50/CE/11020/06) Department of Philosophy and Religious Studies SUPERVISORS This thesis has been submitted with our approval as University Supervisors. …………………………… ………………………… Signature Date Dr. Margaret Gecaga Department of Philosophy and Religious Studies ……………………………… ……………………… Signature Date Dr. Josephine Gitome Department of Philosophy and Religious Studies iii DEDICATION To my wife Mary Waithera Maina and our children Morris, Mark and Maxwell for their unwavering love and support. Their endurance was a great encouragement. iv ACKNOWLEDGEMENT To God be the glory. His grace was sufficient throughout this study. This study would not have come to fruition without the guidance, suggestions, insights and inspirations from my dedicated supervisors Dr. Margaret Gecaga and Dr. Josephine Gitome. I thank them for their tireless effort, patience and contribution to this work. I am equally thankful to Dr. Zacharia Samita for his rich academic input into this work: He referred me to relevant sources that enriched this study. Special thanks go to my research assistant Mr. Paul W. Kariuki for his diligence and patience that saw me collect the required data. I am also greatly indebted to all my respondents, especially Bishop Duncan Mbogo (General Secretary of Christian Church International Kenya), Rev.
    [Show full text]
  • 2019-2020 Graduate School Catalog
    Catalog 2019/2020 School Archived Graduate Vanderbilt University Graduate School gradschool.vanderbilt.edu V VANDERBILT Catalog 2019/2020 School Archived Graduate Graduate School Catalog Catalog 2019/2020 Vanderbilt University School2019/2020 Archived Containing general information Graduate and courses of study for the 2019/2020 session corrected to 20 June 2019 Nashville Catalog 2019/2020 School The university reserves the right, through its established procedures, to modify the requirements for admission and graduation and to change other rules, regulations, and provisions, including those stated in this catalog and other publications, and to refuse admission to any student, or to require the with- drawal of a student if it is determined to be in the interest of the student or the university. All students, full- or part-time, who are enrolled in Vanderbilt courses are subject to the same policies. Policies concerning noncurricular matters and concerning withdrawal for medical or emotional reasons can be found in the Student Handbook, which Archivedis on the Vanderbilt website at vanderbilt.edu/student_handbook. NONDISCRIMINATION STATEMENT In compliance with federal law, including the provisions of Title VI and Title VII of the Civil Rights Act of 1964, Title IX of the Education Amendment of 1972, Sections 503 and 504 of the Rehabilitation Act of 1973, the Americans with Disabilities Act (ADA) of 1990,the ADA Amendments Act of 2008, Executive Order 11246, the Vietnam Era VeteransGraduate Readjustment Assistance Act of 1974 as amended
    [Show full text]