Boyce Digital Repository (Southern Baptist Theological Seminary)
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Diaspora Missions Among Asian Americans in Rural Counties in Tennessee
Get PDFThe field of diaspora missiology has erupted over the past fifteen years as a legitimate subfield of missiology. Diaspora missiology studies occur at the intersection of missiology and migration theory with an emphasis on strategies to minister to and through the diaspora populations of the world. While much continues to be written about diaspora peoples in urban centers of the United States, little has been written about the diaspora population in non-urban areas of the United States. Specifically, Asian American populations in small, southern towns, though a small demographic, are neglected in the literature of diaspora missiology and in the literature outside of missiology. In order to make a small contribution to this literature gap, this dissertation explores the experience of Asian American populations in rural counties in Tennessee.
Five primary chapters explore this topic. Chapter 2 provides a full literature review in the field of diaspora missiology. Using qualitative interviews as the primary data collection method, twenty-three Asian Americans who have lived in rural counties in Tennessee were interviewed. Chapters 3 and 4 explore and analyze the information discovered in the interviews. Chapter 3 takes a more narrative approach, describing the interviewees and their stories. Chapter 4 chronicles the discoveries made through the coding process.
Chapter 5 reports the theories that were produced through the coding process. Chapter 6 combines these theories with the best practices of diaspora missiology to form missiological implications and offers suggestions for diaspora ministry for evangelical churches in rural counties based on the findings of the interviews
Emotional Virtues in a Faithful Expository Ministry: Utilizing Robert C. Roberts to Argue for a Model of Expository Preaching That Fosters the Maturation of Emotional Virtues Within a Congregation
Get PDFThis dissertation applies the work of Robert C. Roberts in the field of philosophy of emotion to the craft of expository preaching. The purpose of this research is to explore Roberts's definition of emotion and to present a framework of Christian emotional virtues that will aid expositors to preach sermons that better cultivate emotional virtues such as joy and peace.
The first chapter develops the thesis and argues for a biblical warrant for the development of emotional virtues. The second chapter aims at two goals: (1) Present Roberts’ definition of emotion as “concern-based construals.” The paper argues that construals (ways of seeing the world) and concerns (serious desires) are necessary to generate an emotion. As a result, at times, emotions are altered by changing one’s construal of the situation, but at other times, one must address an underlying concern. (2) The second goal is to present Roberts’s concept of Christian emotional virtue. Roberts argues that Christian emotional virtues are made up of biblical construals and a primary Christian concern, namely a desire for God and his kingdom. Chapters three and four offer homiletical applications of Roberts’s work on emotion and Christian emotional virtues. This dissertation concludes that, in order to develop biblical concerns and construals, the expositor must focus on the subjective internalization of both biblical concerns and construals. Chapter three presents several methods of direct communication that establish the Christian construal and also cognitively ground the primary Christian concern. However, in order to transform deeply held concerns and by-pass cognitive defenses, chapter four presents methods of in-direct communication that address the inner world of the hearer. This work argues that both direct and indirect forms of communication should be utilized together in order to provide a holistic approach to the subjective internalization of biblical concerns and construals; with the result of subjective internalization being the cultivation of Christian emotional virtues
The conflict between faith and experience and the editing of Psalms 73–83
Get PDFThis study evaluates Psalms 73–83 from an editorial-critical standpoint. Chapter 1 focuses on methodology. Chapter 2 highlights aspects of precedent research that demonstrate this study’s need: (1) lack of consensus over the collection’s structure; (2) lack of consensus over the message(s) communicated in it; (3) methodological weaknesses of previous studies.
Chapter 3 investigates the crisis of a conflict between faith and experience in the lament psalms. It lays an important foundation for the collective argument of chapters 4 through 9: Psalms 73–83 have been shaped to resolve different manifestations this singular faith crisis. Chapters 4 through 7 argue the literary unity of Psalms 73–78. Psalms 74–76 and 77–78 are two deliberate psalm groupings that constitute a larger unit, Psalms 74–78. Correspondences between this unit and Psalm 73 indicate that Psalm 73 serves as its programatic introduction. These chapters conclude that Psalms 73–78 are shaped to resolve a conflict of faith and experience precipitated by the destruction of the Jerusalem Temple. The message that Psalms 73–78 communicates is that “faith sticks to God’s self-revelation amid conflicting evidence.” Chapters 8 and 9 argue the literary unity of Psalms 79–82. This second major unit likewise consists of two smaller groupings (Pss 80–81; 79/82), which are arranged in an A (Ps 79), B (Ps 80), B’ (Ps 81), A’ (Ps 82) pattern. These chapters conclude that Psalms 79–82 are shaped to resolve the same faith crisis as the first, and to communicate the same basic theological message. Chapter 9 ends by showing that Psalm 83 is a fitting conclusion to Psalms 74–82.
Chapter 10 discusses conclusions and implications. The most important is that Psalms 73–83 give a sustained and coherent answer to a disorienting conflict of faith and experience precipitated by God’s absence in the destruction of Jerusalem and the Temple in the sixth century B.C.E: “Faith sticks to God’s self-revelation amid conflicting evidence.” Consequently, Psalms 73–83 are the high point of Psalmic faith, not a low point as is often believed
Strengthening Multiethnic Fellowship at Christ Baptist Church in Polokwane, South Africa
Get PDFThis project set out to strengthen multiethnic fellowship at Christ Baptist Church in Polokwane, South Africa. The project was undertaken because of the past and current waves of racial tension in South Africa, which have proven to affect the unity of a multiethnic church. Chapter 1 highlights the historical and current context of the project, the external and internal threats of multiethnic fellowship, and goes further to establish the goals and methodology for the project. Chapter 2 provides the biblical and theological basis for strengthening multiethnic fellowship, specifically underpinned by missiological, ecclesiological, soteriological and doxological theses. Chapter 3 chronicles the history of the church in South Africa with a special focus on two denominations—the Dutch Reformed Church and the Baptist Union of Southern Africa. The history highlights the impact of succumbing to political ideology clothed with misinterpreted Bible passages and the resulting cost of segregation in the church. The chapter goes on to debunk the apartheid worldview the two denominations embraced and the barriers it created. Several areas are highlighted, which, if addressed, will strengthen multiethnic fellowship in the church. The chapter closes with CBC’s journey toward multiethnic fellowship and the need and ways to strength that fellowship. Chapter 4 describes the stages followed to implement the project, each goal at a time. Chapter 5 gives an overall evaluation of the project, acknowledging the need to improve
Deepening Discipleship During Corporate Worship at Refreshing River of God Fellowship in Ephrata, Pennsylvania
Get PDFChapter 1 sets the purpose, goals, requirements, and methodologies for this project. Chapter 2 establishes the theological foundation for biblical meditation, reviewing the practice of meditation in the Old and New Testaments and finding a Psalmic pattern to biblical meditation. The discussion then turns to investigating the biblical view of several marks of a disciple, such as God’s holiness, the believer’s union with Christ, Christ’s atoning work, the role of community, and the authority to proclaim the gospel. Chapter 3 surveys the history of biblical meditation in the church, including its practice among the Desert Fathers, the Reformers, and the Puritans. Attention then turns to three issues associated with the practice and stigma of meditation in the current Christian community. The issues are the role of song in biblical meditation, the distinction of biblical meditation from non-biblical forms, and biblical meditation as a remedy for a distracted society, especially when the habit of distraction infiltrates corporate worship. Chapter 4 describes how the teaching material used during the project was prepared, taught, and evaluated. Chapter 5 concludes by assessing the success of the project, personal comments, and the project’s strengths and weaknesses
“You Only Have I Known”: Social Identity and the Book of Amos
Get PDFThis dissertation assesses how the book of Amos shapes the social identity of its audience. Chapter 1 contextualizes this project in Amos scholarship and shows the relevance of this study.
Chapter 2 introduces the Social Identity Approach employed in the dissertation. Various applications of the Social Identity Theory and Self Categorization Theory in biblical studies are surveyed.
Chapter 3 examines conflict and social identity in Amos. Through a study of the Oracles against the Nations and the confrontation with Amaziah the priest, various social group dynamics are brought to light. Unresisting audiences entering the world of the text who desire a positive sense of social identity will naturally align themselves with the ingroup. In this case, both YHWH and Amos are shown to be prototypical group members.
Chapter 4 explores Amos’s use of the past for the purpose of identity-formation. Social memory is introduced as an additional heuristic tool to interpret history as an othering strategy in the book. The prototypicality of YHWH contrasts sharply with the values of the addressees.
Chapter 5 looks at Amos’s conception of the future for identity formation. Through analysis of the Day of YHWH, the remnant motif, and the epilogue of the book, this chapter shows how Amos amplifies judgment against the outgroup but also provides a hopeful future for the ingroup. For audiences desiring a positive social identity within the world of the text, the utopian future of Israel motivates non-group members to join the ingroup. A more detailed look at the theoretical process of motivation and identity formation is provided.
Chapter 6 summarizes the argument and conclusions of the dissertation, reiterating the relevance of this approach for contemporary audiences of Amos
Refining the Corporate Worship of Crossroads Church in Hammond, Louisiana, According to Scripture
Get PDFThe purpose of the project was to promote trust in the sufficiency of Scripture by refining the corporate worship of Crossroads Church, Hammond, Louisiana, according to Scripture. Chapter 1 introduces Crossroads Church and provides the reasoning for conducting this project. Chapter 2 establishes a biblical and theological basis for the project. This chapter offers a biblical defense for applying a gospel-shaped liturgy to corporate worship using 1 Timothy 3:14-17, Luke 24:13-49, Colossians 2:6-8, 2 Corinthians 3:18, and Hebrews 10:19-25. Chapter 3 is an examination of current scholarship in the area of corporate worship and an examination of six models of liturgical worship. Chapter 4 explains the process of implementing the project. Chapter 5 analyzes and evaluates the results of the project
Training Members at Uplift Church in Laurel, Maryland for Personal Evangelism
Get PDFThis project sought to equip members of Uplift Church in Laurel, Maryland, to practice personal evangelism in their daily lives. Chapter 1 presents the history and ministry context of Uplift and the goals of this project. Chapter 2 provides exegesis of two passages of Scripture (Matt 28:19; John 4:1-45) to show that every Christian has a responsibility to share the gospel message and their personal salvation story serves as a tool for evangelism. Chapter 3 addresses the cultural differences between the twentieth and twenty first century as it relates to personal evangelism. Chapter 4 describes the project itself, recounting the content and teaching methodology of the specific course curriculum. Chapter 5 evaluates the efficacy of the project based on completion of the specified goals. Ultimately, this project sought to equip Christians with the confidence and competency to evangelize in their daily lives
Equipping Members For More Effective Discipleship at Christian Unity Baptist Church in Waldorf, Maryland
Get PDFChapter 1 describes the context, wherein that discipleship was lacking at Christian Unity Baptist Church in Waldorf, Maryland. This project created a structured learning environment to teach the practices of Christian discipleship.
Chapter 2 is the biblical and theological basis for discipleship in the local church. In the modern era of seeking self-help success, the church must remain faithful in keeping Christ as Lord, regardless of the surrounding culture.
Chapter 3 describes modern culture interpretations of discipleship. Accountability, the necessity of intention, as well as Christ being first in everything are driving factors in discipleship.
Chapter 4 gives the discipleship training project descriptions. The description is of an eighteen-week process of implementing a discipleship project.
Chapter 5 is the reflection of the project. What worked and did not work, as well as the lessons learned in retrospect is the foundation of success in a discipleship project
Only the Messenger: Donald Grey Barnhouse's Illustrative Preaching as a Commitment to Biblical Authority
Get PDFThis dissertation answers the question of how Donald Grey Barnhouse’s sermon illustrations served his homiletical commitment to the authority of the Bible. Illustrations communicate truth “by the shortest route and in the quickest time.”
Chapter 1 states the thesis. While Barnhouse remained within the increasingly liberal Presbyterian Church through his ministry, he did not abandon his fundamental commitments. Despite a strategic shift in ministry partnerships during the last decade of his life, Barnhouse remained faithful to biblical authority throughout his ministry.
Chapters 2 and 3 explore Barnhouse’s theological commitments. Chapter 2 surveys his theological training and his early ministry. He faced ministry challenges and ecclesiastical trial. His training and ministry confirmed his reliance upon the authority of the Bible.
Chapter 3 examines Barnhouse’s lifetime of ministry. Barnhouse’s evangelical priorities were challenged by his New Year’s Resolution of 1953 which revealed his broader willingness to partner with others within his increasingly liberal denomination. The chapter offers evidence of Barnhouse’s continuing commitment to evangelical theology to the very end of his ministry.
Chapter 4 turns attention to Barnhouse’s homiletical strategy based on his own descriptions and an analysis of his published sermons. He considered himself a messenger boy who came with a message from another. Barnhouse’s use of illustrations served his exegetical priorities by making the text clear for listeners in contrast to the strategy of Harry Emerson Fosdick.
Chapter 5 examines the role of sermon illustrations to illuminate a text. The chapter explores the biblical and cultural context to affirm the importance of sermon illustrations and offers a theological and practical framework to analyze Barnhouse’s sermon illustrations.
Chapter 6 analyzes the illustrative strategy through Barnhouse’s published sermons. His preaching is full of analogies, anecdotes, and stories. Illustrations serve his purpose of expounding the text. Each of Barnhouse’s published sermons is examined to identify the importance of illustrations in his preaching.
Chapter 7 offers conclusions on the main research questions. Barnhouse maintained his theological orthodoxy throughout his ministry and his sermon illustrations serve his commitment to Scripture’s authority. Barnhouse considered himself only the telegram boy delivering the message