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Creating Renovaré’s Fellowship of the Burning Heart: Addressing Longings for God, Spiritual Companions, and Community
No full textThis study explores and addresses the self-identified needs of people who long for intimacy with God with spiritual companions in community. The target audience is the dispersed constituency of Renovaré. The Fellowship of the Burning Heart, a religious order, was designed to meet this need.
Fellowship of the Burning Heart’s intent is to fan into flames participants’ love for God, each other, and the world through regional gatherings of a sustained community of Christocentric fellowship around a shared rule of life and shared experiences with God. This will happen both annually at a retreat and in small groups throughout the year. The potential impact can be transformational, reaching deep into relationships and culture.
The practice of community is argued to be intrinsic to humanity’s creation and vital to the wholeness and freedom God offers each Christ-follower. This need is not always met in a local congregation. Renovaré’s origin, core values, and beliefs are examined, as well as cultural and subcultural influences contributing to perceived isolation. Additionally, the benefits of a religious order in modern culture are highlighted.
Through an examination of Scripture, a theological rationale for this ministry initiative is developed. Theological contributions to the design of the order are drawn from the spirituality of the desert fathers and mothers, early Orthodox theologians, Ignatius of Loyola, and Dallas Willard.
Core values, goals, strategies, and structures are created for the order, and the first local pilot is chronicled, including the implementation timeline, the process, and the evaluation of the initial phase. Outcomes were rated highly in participant surveys. A plan for future ongoing implementation and evaluation is provided for the subsequent development of additional sustainable local chapters
The Contributing Role of Processing Speed and Attention Span on Learning Efficiency in a Cohort of Clinically Referred Female Cancer Survivors
No full textObjective: Although forgetfulness is a common complaint of cancer survivors, previous analysis of neurocognitive assessments within this population revealed absent memory deficits with impairment in attention and possible processing speed contributions (Root et al., 2015). Therefore, analyzing speed of information processing and capacity for attention were important for understanding cognitive complaints within this population. Method: The Processing Speed Index (PSI) from the Wechsler Adult Intelligence Scale–Fourth Edition (WAIS-IV), as well as Attention Span, Learning Efficiency, and Delayed Recall from the California Verbal Learning Test–Second Edition (CVLT-II) were analyzed in 60 clinically-referred female cancer survivors, aged 29-79 (M = 53.77, SD = 11.26) with self-reported cognitive complaints. First, a measurement model with four constructs measured by 13 indicators were tested using a confirmatory factor analysis (CFA), after which a structural equation model (SEM) based on the CFA model was conducted to determine what degree Processing Speed, Attention Span, and Delayed Recall relate to Learning Efficiency. Results: As hypothesized, Delayed Recall, Attention Span, and Processing Speed, all had a statistically significant effect on Learning Efficiency. Individual item analysis revealed impairment in Attention Span factor subtests: Trial 1, List B, and Middle Region scores. Conclusion: Results of this study supports the hypothesis that attention span and processing speed play vital roles in learning efficiency within this population. Findings were consistent with previous studies that suggest attentional dysfunction may be the source of the subjective memory complaints. Impairment appears to be the result of reduced encoding abilities and not objective memory problems
Mutual Transformation as a Framework for Church Global Mission Partnerships
No full textThis dissertation seeks to create a framework for church global mission partnerships. The basis for this framework is the conviction that the local church should be more than a funding mechanism for mission projects. We are created in the image of the triune God, and our partnerships should reflect that image and encourage mutual transformation.
In part I, I explore the theological issues, such as perichoresis, that can impact our participation in the mission of God. I also explore the contextual factors that impact that participation. In addition, I describe through literature the theological and individual factors that impact spiritual transformation. I also seek to discover the relevance of adult learning to a mutual transformation framework.
In part II, I describe how I researched these issues through interviews, focus groups, and a survey. The findings of my research revealed that four factors were crucial to the spiritual transformation of global mission participants: (1) relationships, (2) disruption, (3) reflection, and (4) integration.
In part III, I describe a framework based on those factors. I also create a change process to implement that framework. This includes the application of these findings in the form of a pilot project. This research will be beneficial for churches that wish to create a global mission strategy that focuses on the transformation of all participants. It will also be useful for mission organizations that partner with those churches
Developing Missional Church Leaders through Spiritual Fathering In Liberia
No full textLiberia, Africa\u27s oldest republic was literally founded for mission. However, the lack of missional leaders in Liberia has hindered the capacity of the church to develop a missional church culture where God\u27s people can fully participate in the missio Dei.
This dissertation explores the development of missional leaders in Liberia with the goal to understand how pastoral leaders and church culture can impact the development of missional leaders in Liberia. In part I, I argue from the literature that missional leadership development utilizing a spiritual fathering approach is vital for a missional culture in the Liberian church. Part II presents case studies utilizing active interviews, participant observation, and surveys to study the impact of pastoral leaders and church culture on mission-centered discipleship in Liberia. From the data, I submit that in order to see God\u27s people in Liberia develop a missional church culture in which they fully participate in the missio Dei, missional leaders should be developed in the context of community, utilizing spiritual fathering as an approach. In part III, I develop a model for the cultivation of missional culture that focuses on developing missional leaders through spiritual fathering in the context of community. I also offer a one-year development plan that seeks to help pastors and church leaders in Liberia develop missional leaders through spiritual fathering
Overcoming Smartphone Addiction By Establishing Rhythms of Solitude, Silence, and Centering Prayer
Full text linkThe goal of this project is to develop a study guide for adult Christian smartphone users to prevent and/or to combat smartphone addiction by engaging them in a journey of establishing practices and rhythms of solitude, silence, and centering prayer. The ultimate goal is to awaken their senses to the active presence of God in their daily lives and to cultivate a deeper longing and connection with God.
Part One examines the popularity, impacts, and dangers of smartphone technology in the wider Canadian cultural context as well as in the smaller ministry context of Calvary Logos Baptist Church in Scarborough, Ontario. Smartphone addiction can be a real concern but the smartphone per se shall not be blamed. This study is not about banning the use of smartphones but understanding how unhealthy smartphone habits can be formed and possibly be replaced by life-giving habits.
Part Two presents theological reflection on two sets of academic literature. The first is the impact of smartphones on humans from neuroscience, psychology, and spiritual formation perspectives. The second presents a history from the ancient past to the present on how key spiritual masters practiced disciplines such as solitude, silence, and centering prayer as a means of grace to combat passions, and to pursue spiritual wholeness with the divine. Henceforth, a new ministry initiative evolves through the use of a study guide to help participants establish rhythms of life.
Part Three offers the implementation plan of the study guide. The guide provides seven sessions of materials from theories to practices. Participants are invited to journal their experiences and to participate in a community group for accountability. This project recognizes God can transform individuals through practices of spiritual disciplines, but also through communities that are willing to rise above the currents to devote their attention to God
Creating Mutual Encounters in the Space between Cultures: A Study of Latin@ and Euro-American Relations in the Church of the Southern United States
No full textThis study is situated in the context of South Carolina in the United States. This is a region that has seen rapid diversification over the past four decades. It is also situated in a political context where otherness, where difference, is vilified and feared. This study, then, aims to understand current relations between Latin@s and Euro-Americans in the churches of South Carolina and to then propose methods of creating mutual encounters between Latin@s and Euro-Americans that will enhance intergroup perception and cross-cultural commitment.
First, this project lays out a justification for intercultural mixing in theology and church. This includes a critique of both the homogeneous unit principle and the multicultural church, arguing instead for an understanding of the church as border. Second, this research aims to understand the ways in which different types of church borderlands express themselves in South Carolina and the kinds of people who attend such churches. Third, it asks how churchgoers perceive the “other” and then seeks to understand if there is any correlation between these three components. Finally, it recounts an attempt to test if it is possible for churches to create liminal, third-space encounters between Latin@s and Euro-Americans that can lead to greater cross-cultural commitment and a better intergroup perception
Leadership from the Middle: Pathway to a Missional Community
No full textThis dissertation examines the role of mid-level leadership in shaping a group of Korean-American young adults into missional disciples within the Korean-American church. For this purpose, I start by surveying research methods. The literature review offers a conceptual basis for understanding the various cultural, spiritual, and organizational contexts of Korean-American churches. In addition, exploring various literatures on leadership and followership has enabled me to identify the potential modes that mid-level leaders can use to shape young adults into missional identity, specifically three approaches to formation (teaching, coaching, and discipling). My interviews with pastors and lay leaders from both Korean-speaking and English-speaking ministry reveal the existence of wide gaps and differences in views of ministerial, cultural, and leadership expectations at Divine Missio Church. The literature on this issue enables me to identify both opportunities and obstacles.
After establishing the context, I attempt to share new insights and findings that emerge from literature reviews and research data about missional leadership. In light of the impact of short-term missions on mission participants, I explore key lessons that they learn about what it means to become missional. This exploration allows me to identify the opportunities and obstacles that mid-level leaders encounter in preparing young adults to grow missional community. This new learning guides me in developing a strategy for mid-level leaders to train, equip, and shape young adults to live a missional life. For this purpose, I provide a brief history of discipleship and explain three approaches (coaching, teaching, and discipling) to discipleship. In addition, I present missional discipleship by integrating the Theory U model into the idea of discipleship. In terms of application, I put these ideas into practice with a group of three young adults at Divine Missio Church.
Finally, I make several recommendations for Korean-American churches as they brace themselves for impending changes on the horizon. I strongly encourage the leaders to develop post-trip discipleship with the purpose of guiding mission participants (young adults) to continue their transformative learning
Third-Culture Leadership Emergence of Believers of Muslim Background in Marseille, France
No full textThis research examines the essential leadership emergence processes at work in believers of Muslim background (BMBs) in Marseille, France, by seeking to understand the impact of third-culture identity and critical life experiences on their emergence as contextualized leaders for the church.
The study applies leadership emergence theory in a contextualized form to the BMBs in Marseille. The BMB is shown to be a third-culture leader facing challenges of integration and urbanization while navigating a spiritually hostile environment between two cultural extremes: the ambient hyper-secular French culture on one side and the Muslim North African culture on the other.
Interview, survey, focus group, participant observation, and case study methodology are combined to investigate this leadership emergence context. The findings reveal three areas of influence impacting BMB leadership emergence: (1) their conceptual understandings of leadership, (2) their personal critical life experiences, and (3) their communal critical life experiences. Findings regarding their conceptual understandings of leadership confirm the primacy of the shepherd metaphor and the caretaking characteristics of these leaders. Personal life experience findings include third- culture identity struggles and the experience of persecution. Communal life experience findings demonstrate the central place of family/community church dynamics and the essential role of mentoring in the formation process.
The conclusions show that the emerging leader of Muslim background in Marseille is a third-culture leader who can be optimally developed in a third-culture leadership emergence church environment. Key insights from the findings inform a change strategy for trainers, emerging leaders, and the local church. The three elements vital to a change strategy are as follows: (1) a paradigm shift from an individual to a communal vision of training on the part of the leadership trainers, (2) a decision of emerging BMB leaders to embrace third-culture identity, and (3) the local church’s transition to a third-culture vision for leadership emergence. While the immediate application is context specific, certain insights could prove valuable to similar leadership emergence contexts
Implementing a Servant Evangelism Initiative in the Community Around Pioneer Memorial Church
Full text linkPioneer Memorial Church is a Seventh-day Adventist congregation on the campus of Andrews University. Andrews holds the distinction of being the second most diverse university in America. This is significant because Andrews University sits in the heart of Berrien Springs, Michigan. Berrien Springs is a primarily White, agriculturally based, two-traffic-light town Because the local community and Andrews are so different in nature and ethnicity, there has been division between both contexts.
The purpose of this project is to build a bridge into the community by implementing a servant evangelism initiative. The word evangelism is often associated with the act of proclaiming a message or bringing “good news” to people. Servant evangelism is defined as ministering in “word and deed” based upon the theological framework in Colossians 3:17. It is showing the love of God through acts of mercy and kindness. Through a process of listening to the community and ascertaining needs, a series of projects are planned. The goal is to do one project a month, which will mainly be facilitated and led by Andrews University students.
Part one of this paper examines some of the history and primary theological models of the Seventh-day Adventist church. How these models have manifested themselves through evangelism is explored, along with the history of Pioneer Memorial church and its role on campus. The way this church lives out and exhibits the theologies of the Seventh-day Adventist church as a whole is also analyzed. The paper also considers the history and relevant demographic information of Berrien Springs and examines how the divisions in the community first began to form.
Part two explores the biblical and theological foundations for a missional framework. This section begins with an overview of key literature about missional thought, including the works of an Adventist author, Ellen White. As part of this missional framework, a theology of servant evangelism is defined.
Part three describes the ministry strategy and process of implementation. In the first section of part three, goals are listed and the blueprint for the process is delineated. The timeline section explores timetables for when certain goals are to be accomplished. This section also examines what is necessary to accomplish the strategy including financial budgets and constraints, human resources, and a marking plan. Finally, an assessment of the strategy is completed through personal interviews in the community and implications for further work in the community are defined
Women at Fuller: A History
Full text linkIn 1947, when Fuller Theological Seminary was founded, it was assumed that all students preparing for ministry would be men; women, however, saw it differently. At their insistence, by the following year women were taking individual courses, and by 1950 a degree specifically for women—the Bachelor of Sacred Theology, a modified version of the Bachelor of Divinity—was created, with Helen Clark its first graduate in 1952. That year also saw the hiring of Fuller’s first faculty member, Rebecca Price, who taught and administered a second degree designed with women in mind, the Master of Religious Education. By 1966, all Fuller’s degree programs were opened to women. With the 1970s came the creation of an Office of Women’s Concerns, courses on women in ministry initiated and taught by Roberta Hestenes, and Fuller’s first female tenure-track faculty member, Hendrika Vande Kemp. “We made it clear that women are welcome, and they showed up,” said trustee Max De Pree about that time more than 40 years ago. “If you were a woman and you felt called to ministry, you could go to Fuller.” For decades now, Fuller has welcomed women equally into all its programs