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A Strategy for a Witness Community in Tung Fook Chai Wan Church
Get PDFThe purpose of this project is to describe a witness community strategy to lead Tung Fook Chai Wan Church in Hong Kong to go through a transition to become a missional community. As it members develop a more missional mindset, this middle-class congregation will demonstrate a lifestyle of serving, evangelism, and witnessing the living Christ.
This strategy has four features. First, it is a cognitive-experiential approach aimed at behavioral commitment of the participants. Second, it is a stage-by-stage development with continuous evaluation and refinement. Third, it is a modeling and leadership-by-example approach. Fourth, the dual role of leadership by the top leader and the Holy Spirit is emphasized.
The implementation has three stages. In the first stage, a pilot witness community is formed in which twelve leaders participate in discipleship. In the second stage, the original twelve leaders form their own respective witness communities. In the third stage, the twelve leaders then form new communities, and other potential leaders are identified and invited to form new communities as well.
A pre- and post-implementation survey in the first stage of implementation indicates a change of spiritual beliefs, attitudes, practices, and vitality of the participants. The results of this survey from the pilot witness community shows signs that these leaders are indeed developing a missional lifestyle
Clement of Alexandria: The Authority of the Sage, the Embodiment of the Telos
No full textThis dissertation seeks to provide a deeper understanding of Clement of Alexandria’s portrayal of the philosophical conception of the figure of the sage as an authority. The study begins with an investigation into the figure of the sage as understood by Stoics and Platonists during the Middle Platonic era. In this chapter, it is argued that the authority of the sage is in part founded in its connection to the telos of philosophy. That is, the sage is the closest person to a true embodiment of the telos and therefore is in the best position to speak of it. Once this is shown through historical examples of figures who became sages, such as Socrates, Plato and Zeno, the study begins the next chapter with an investigation of Philo of Alexandria’s use of Moses as sage. Here it is shown that Philo follows the philosophical milieu of his period in putting forth an authoritative figure who, by Philo’s argument, best resembles the telos. Philo put forth Moses as the greatest of all sages, the very image of the telos. Following the chapter on Philo, the study begins its discussion upon Clement of Alexandria. This final chapter will show that Clement also fit within his philosophical period in the manner he portrayed the figure of the sage as a means to understand the telos. However, Clement’s Christian theology amplified his claim of having an authoritative sage. Christ, for Clement is the logos itself, and thus the telos itself. In addition to his description of Christ, Clement portrays another ideal of the sage, the Gnostic. Clement’s Gnostic fulfills the role of a sage which is attainable to followers of Christ, while also enhancing the authority of Christ as one who is able to lead his followers so close to the telos
COLLECTION 0019: Papers of Daniel Payton Fuller, 1928-2000
Get PDFThe Papers of Daniel Payton Fuller, 1928-2000 document the life and ministry of Daniel Payton Fuller, son of the founder of Fuller Theological Seminary, Charles E. Fuller. Included are Dr. Dan Fuller\u27s course materials, sermons, correspondence, writings, Fuller Seminary administrative papers, biographical documents, photos, and clippings, and a small collection of audio tapes related to his ministry
03 - Transcontinental Airplane, Old Fashioned Revival Hour
No full textCharles Fuller’s radio program, Old Fashioned Revival Hour, reached listeners around the world from 1937-1968.
Thousands of supporters sent letters from China, the Philippines, North America, New Zealand, Australia, Africa, and South America. By 1957, almost 1 million listeners were in Great Britain alone.https://digitalcommons.fuller.edu/exhibit_70thanniversary/1002/thumbnail.jp
03 - Fuller College of Missions and Evangelism
No full textOriginally, Charles Fuller envisioned a College of Missions and Evangelism to open in Fall 1946.https://digitalcommons.fuller.edu/exhibit_foundingfaculty/1002/thumbnail.jp
01 - Harold John Ockenga & Charles E Fuller
No full textCo-Founders: Dr. Harold John Ockenga and Dr. Charles E Fuller
The founding of Fuller Theological Seminary resulted from the combination of the dreams of two well-known evangelical leaders, Charles E. Fuller, famous radio evangelist, and Harold John Ockenga, pastor of the Park Street Church, Boston.
In Dr. Ockenga, Dr. Fuller found one who not only shared his zeal for evangelism and mission, but one whose academic achievements suited him well for a role in founding a theological seminary.https://digitalcommons.fuller.edu/exhibit_foundingfaculty/1000/thumbnail.jp
Latinas and Christian Mentoring: A Study in Transformation from a Marred Identity in an Urban Poverty Context
No full textThis study concerns itself with cross-cultural care of Latinas in urban poverty and the Christian women who are their mentors. Latinas are an important and growing population in the United States and this study focuses on intentionally learning about their experience with urban poverty, how that poverty mars their understanding of being created in the image of God and their understanding of being of value and worth to and within the Kingdom of God. This study is further concerned with the Christian women who desire to walk alongside Latinas in urban poverty through Christian mentoring relationships. Through their roles as mentors, these women discover their own marred identity and develop in their understanding of being created in the image of God and being of value and worth to and within the Kingdom of God. Latinas in urban poverty and their Christian mentors are integral to God’s mission and to furthering the Kingdom.
Through the analysis of the data I discovered the importance of creating a mentoring tool that would specifically attend to the needs of Latinas in urban poverty as a means for helping them recover from their marred identity. Themes of urban poverty culture, mentor boundary setting, mentor self-care, and the spirituality of mentoring rose as the first four modules of a mentoring curriculum.
Mentors who receive adequate training are better able to weather the trauma and suffering found in urban poverty contexts, and are more confident in reaching out to Latinas in urban poverty. Latinas who learn of their marred identity through mentoring relationships are better able to understand that they are created in the image of God and are persons of great worth in God’s kingdom. Churches and parachurch organizations benefit from understanding marred identity, their own and that of Latinas in urban poverty. The proposed mentoring curriculum will enhance Christian mentors’ ability to care well for poverty populations and to raise up indigenous leaders who can then mentor back into the poverty context.
Mentor: Elizabeth L. Glanville, Ph