Boyce Digital Repository (Southern Baptist Theological Seminary)
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Hebrew Verbal System and the Use of Weqatal and Wayyiqtol in Discourse-Thematic Analysis
No full textThis work is embargoed by the author until 06/12/2027.This dissertation employs Conceptual Projection Theory to uncover the prototypical features of the Hebrew verb forms qatal, yiqtol, weqatal, and wayyiqtol. The theory encourages viewing the prefixed waw of weqatal and wayyiqtol as one constituent and their corresponding qatal or yiqtol as the other constituent. Aspectuality and deixis are two prototypical features of qatal and yiqtol. In Early Biblical Hebrew, they interact with each other and with the context to generate Aktionsart and situation aspects. Given that the primary aim is to understand how weqatal and wayyiqtol operate in discourse-thematic communication, this research also examines verbal sequencing and discourse stepping. The author proposes that the energic waw can act as a counter-consecution node, signaling the most salient information in a discourse
Evaluating Holistic Formation Strategies and Objectives in Christian Gap Year Programs: A Mixed Methods Multiple Case Study
Full text linkPh. D., Southern Baptist Theological Seminary, 2025The Christian gap year experience presents young adults with an immersive, diverse, and experiential educational and growth opportunity in a season of life brimming with change and potentialities. While the gap year concept was around long before the turn of the century, it has been slowly adopted in the United States and other parts of the world. Many reasons may explain this situation; however, most Americans still question whether hitting pause on a typical linear educational and life path makes sense. Thus, on the one hand, gap year experiences are disadvantaged if they cannot clearly articulate how the benefits of taking a gap year far outweigh the costs associated with delaying college, career, trades, or the military. However, since the COVID-19 pandemic, there appears to be a readiness to consider other alternatives geared toward developing students educationally, personally, and professionally.
Furthermore, while gap year instruction occurs through immersive and formational learning, there is a significant difference between God-centered and human-centered formation. Consequently, gap year programs that are distinctly Christian provide a robust alternative for young adults seeking Christlike formational discipleship before stepping into adulthood. Therefore, in this dissertation, I argue that the gap year is an ideal season of life and discipleship context for holistically equipping, inspiring, and empowering young adults with distinctly Christian formation strategies and objectives. Christian gap year strategies and objective priorities do not exist. Therefore, this study seeks to interact with precedent research, theory, and a mixed methods multiple case study approach of three Christian gap year programs to offer holistic Christian formation strategies and objectives.
The first chapter of the dissertation introduces the research methodology and significance. Chapter 2 lays a theoretical, theological, and practical framework for holistic Christian development. Chapter 3 presents my research methodology, including its five-phase approach to collecting, analyzing, and interpreting the data. The fourth chapter examines the findings and demonstrates how the research questions are answered. Finally, chapter 5 presents the conclusions of the research and offers suggestions for further study in holistic development within the context of Christian gap year programs
The Gospel According to Worship
Full text linkDigital book (PDF). 76 pages. Color. Introduction—Identity and idolatry—7 ways theology drives us to worship—Music's essence and role—Does worship need the church?—God uses places to shape his people—Encouraging your worship leader—The biggest problem in worship educatio
Equipping Students to Unite Evangelism With Christian Community at Prairie Hill Evangelical Free Church in Eden Prairie, Minnesota
Full text linkThis ministry research project sought to equip the students of Prairie Hill Evangelical Free Church in Eden Prairie, Minnesota, with the knowledge and skills necessary to engage in evangelism that leads to Christian community. Chapter 1 outlines the context of Prairie Hill and the foundation for the project. Chapter 2 identifies the biblical basis for community-focused evangelism. Chapter 3 provides a historical, theoretical, and practical basis for the particular effectiveness of this type of evangelism and an explanation as to why Generation Z specifically can benefit from this type of evangelism. Chapter 4 describes the implemented project as well as the teaching contained within it. Chapter 5 evaluates the efficacy of this project against its stated goals. This project aimed to equip Prairie Hill students to pursue Jesus through their interactions with their peer
Evangelism Approaches to Latter-Day Saints Evaluated in Light of Acts 17:16-34
Full text linkSoon after Joseph Smith Jr. founded the Church of Jesus Christ of Latter-day Saints (LDS Church/LDS), evangelicals sought to defend evangelicalism from Latter-day Saint teachings. Likewise, evangelicals have provided many responses to LDS teachings in hopes of guiding Latter-day Saints out of the LDS Church. I examine two popular evangelical methodologies that engage the LDS Church: the counter-cult and relational methodologies. Specifically, I showcase various prominent counter-cult and relational methodologists’ practices of how each one engages the LDS Church. While each methodologist employs specific nuances, the counter-cult methodology typically attempts to undermine Latter-day Saints’ confidence in their religion, and the relational methodology typically desires to explore similarities between evangelicalism and Mormonism. At times, relational methodology can result in evangelicals and Latter-day Saints praying together, attending one another’s worship services, and working towards shared social goals. Often, relational methodology forfeits proselytization for the sake of finding common ground, striving to grow in mutual understanding and appreciation of one another. In Acts 17:16–34, Paul interacted with a pluralistic audience. Throughout his discourse, Paul contextualized his message about how someone can be saved. The audience had varied responses: some mocked him, some wanted to hear from him again, and others began believing in his salvific message. Thus, I survey a few evangelical works that incorporate Acts 17:16–34 to guide their methodology toward various religions. I then survey several evangelical and critical commentaries on Acts 17:16–34, specifically looking for Paul’s approach to his pluralistic audience. From my survey of Acts 17:16–34, I show how many people (both LDS and non-LDS) have attempted to demarcate official LDS doctrine. However, the LDS Church believes in continuing revelation, making it almost impossible to determine what is (and is not) official LDS belief. Therefore, I limit my focus to what the LDS Church’s missionary handbook, Preach My Gospel, instructs LDS missionaries to teach potential converts regarding salvation. Once I show what Preach My Gospel teaches on how someone can be saved, I then examine what the Bible instructs. Specifically, I analyze 1 Corinthians 15:1–6, 2 Corinthians 5:21, and Galatians 2:15–21, in order to determine how someone can be saved. Next, I show what evangelicals Greg Gilbert and Wayne Grudem teach about how someone can be saved; evangelical teaching is consistent with biblical teaching regarding how one can be saved. I conclude by stating both the benefits and detriments of the counter-cult and relational methodologies, proposing a new evangelical methodology that stems from an Acts 17:16–34 framework called the gospel-centric methodology. This new evangelical methodology contextualizes what 1 Corinthians 15:1–6, 2 Corinthians 5:21, and Galatians 2:15–21 teach about how someone can be saved in order to target the LDS Church’s beliefs on how to be saved
Developing a Discipleship Process for Young Adults at Brentwood Baptist Church in Brentwood, Tennessee
Full text linkThe purpose of this project was to develop a discipleship process for young adults at Brentwood Baptist Church in Brentwood, Tennessee, by developing and teaching a four-session class on multilevel discipleship that addresses the unique spiritual necessities of young adults. Chapter 1 provides the contextual basis for this ministry project. Chapter 2 outlines the biblical and theological basis for the project. Chapter 3 outlines the practical theological basis for this young adult discipleship process. Chapter 4 reviews the curriculum implemented to train members/leaders in this young adult discipleship process, and chapter 5 is an overall evaluation of the ministry project
Corporate Social Irresponsibility: A Critique of American Businesses’ Vacillating Stakeholder Strategies in Reaction to Public Opinion
Full text linkMost Western corporations today subscribe to some form of stakeholder theory, which assumes that businesses have communal obligations extending beyond the maximization of shareholder profits. Companies adopt Corporate Social Responsibility (CSR) programs to address the concerns of employees, communities, and other parties deemed to have legitimate interests in corporate means and outcomes. In this project, I claim that stakeholder thinking theoretically comports with Christian understandings of communal responsibilities and the common good, but, in practice, CSR strategies are unduly influenced by public opinion that supplants transcendent ethical principles. To test this claim, I examine changes in CSR behaviors before and after the racially charged events that took place in the United States in 2020, including the killing of George Floyd and the subsequent Black Lives Matter protests. Specifically, I analyze trends in companies’ shareholder-focused discussions on the topics of Diversity, Equity, and Inclusion (DEI) and racial justice. My analysis reveals a demonstrable increase in both measures immediately following the events of 2020 and a decrease in later years when public outrage began to subside and DEI became a more polarizing social issue. I argue that CSR programs better grounded in corporate virtues and organizational telos in the context of contribution to the common good would have been more consistent and less reactive to vacillating public sentiment
Training The Deacons Of One Vision In Christ Community Baptist Church of Indianapolis, Indiana, In Basic Bible Doctrines
Full text linkThis project sought to train the deacons of One Vision in Christ Community Baptist Church in basic Bible doctrines and to help them grow in their understanding of God, the Bible, and the gospel. Chapter 1 presents the setting and context of One Vision in Christ Community Baptist Church, as well as the goals of this project. Chapter 2 provides an exegesis of 1 Timothy 3:8–13 to demonstrate that deacons are called to be grounded in doctrine, focusing on the doctrinal understanding of the gospel. Chapter 3 examines the history of the origin of the office of deacon, the formation of the black Baptist church, and the identity and expanded role of the black Baptist deacon. Chapter 4 describes the project, focusing on the context and teaching methodology of the deacon training. Chapter 5 assesses the project’s effectiveness based on the completion of the listed goals
Helping Kwakum Believers of Cameroon Understand Biblical Sexuality
Full text linkThis project was designed to help Kwakum believers of Cameroon understand biblical sexuality. Chapter 1 provides the context in which the project took place detailing the state of the church, especially in regard to sexual purity. Chapter 2 argues that God expects believers—even those from unreached people groups—to honor God in their sexuality, as evidenced in Paul’s writing to Corinthian church (1 Cor 5:1-13; 6:12-20; 7:5, 9, 36). This chapter also explains how Paul used theological truths to confront the Corinthians at the level of their cultural beliefs and values (1 Cor 6:18-20). Chapter 3 describes the impact of the Kwakum worldview on their sexual ethic. That is, their main belief is that everything exists for people, and their main value is power. Chapter 4 describes how the project confronted these beliefs and values with theological truths. Chapter 5 measures the success of the project based on the fulfillment of the specified goals and includes personal and theological reflections
La Parole et l’Image: une théologie des médias en tant qu’extensions de la personne
No full textI argue that considering media as extensions—the extension language such as used in Marshall McLuhan’s discussion of the relationship of media to persons goes beyond comparing a medium to a tool and ties a medium to its user as an extension of his self—will provide a robust theology of media. The terminology and concepts employed in the field of media ecology are reformed and augmented through theological reflection. Such a system will consider the mediated quality of human knowledge and experience of God through the divine Word and Image. Discussions of media, which have often focused on language and texts, must be expanded to include diverse sources of knowledge. I construct a framework of three aspects of media as extensions of a person: representation (an extension of presence), relationship (an extension of sociality), and communication (an extension of cognition and volition). Within the context of classical Christian doctrine, each chapter derives one aspect of this framework from theological retrieval and reflection on Christology, theological anthropology, and bibliology. Considering these doctrines, I maintain that such a theology of media preserves a holistic vision of God’s communicative self-presentation and presence in creation. Grounded in consideration of God’s self-representation and the categories of Word and Image, such a framework provides a way to navigate between common errors in how media are understood and employed. While beginning with God’s use of creaturely media, each chapter also assesses the anthropological consequences of media as extensions. Human persons and societies use media in analogous ways, as image-bearers and in fulfillment of the creation mandate. As media become increasingly prevalent in modern societies, their influence upon human personhood, identity, and community continues to expand. A theological framework of media will help navigate such development.Je défends l’idée que la considération des médias comme des extensions — selon le langage de l’extension employé, par exemple, par Marshall McLuhan dans son analyse du rapport entre médias et personne, qui dépasse la simple comparaison du média avec un outil et le lie à son utilisateur comme extension de son propre être — permet d’élaborer une théologie robuste des médias. La terminologie et les concepts développés dans le champ de l’écologie des médias sont ainsi reformulés et enrichis par la réflexion théologique. Un tel cadre prend en compte la dimension médiatisée de la connaissance et de l’expérience humaines de Dieu à travers la Parole et l’Image divines. Les débats sur les médias, qui se sont souvent concentrés sur le langage et les textes, doivent être élargis afin d’inclure la diversité des sources de connaissance. Je propose un cadre conceptuel articulé autour de trois aspects des médias comme extensions de la personne : la représentation (extension de la présence), la relation (extension de la socialité) et la communication (extension de la cognition et de la volonté). Dans le contexte de la doctrine chrétienne classique, chaque chapitre dégage l’un de ces aspects à partir d’un travail de réception et de réflexion théologiques en christologie, en anthropologie théologique et en bibliologie. À la lumière de ces doctrines, je soutiens qu’une telle théologie des médias préserve une vision holistique de l’auto-communication de Dieu et de sa présence dans la création. Enraciné dans l’examen de l’auto-représentation divine et des catégories de Parole et d’Image, un tel cadre offre une voie pour naviguer entre des erreurs courantes dans la manière dont les médias sont compris et utilisés. Tout en partant de l’usage divin des médiations créées, chaque chapitre analyse également les conséquences anthropologiques des médias comme extensions. Les personnes et les sociétés humaines recourent aux médias de façon analogue, en tant que porteurs de l’image et dans l’accomplissement du mandat créateur. À mesure que les médias deviennent toujours plus omniprésents dans les sociétés contemporaines, leur influence sur la personne humaine, l’identité et la communauté ne cesse de croître. Une théologie des médias fournit ainsi un cadre de discernement face à ces évolutions