Of the many challenges that Zimbabwe is facing, the HIV and AIDS pandemic ranks most threatening. This project draws attention and focuses on set-ups probing into the nature of the approaches to combat the pandemic. Given the issues surrounding the spread of the virus, including, for example, stigmatization/discrimination, sexuality, models of transmission, cultural beliefs and practices, trauma, health-care services, aid organizations as well as governance issues. People raise questions that cut across the societal belief terrains on the one hand, and scientific/technological advancements on the other. This project explores how to empower women and children with HIV and AIDS and proposes eight healthy practices and a year- program outline for in- depth understanding and assimilation of caring awareness designed for children in Sunday school, youth in Bible Study, and adults in women’s/men’s fellowship groups. This project comprises of four chapters and uses library research, including reviews of published studies, books and articles written from the perspective of women affected with HIV and AIDS and caring for AIDS patients. The first chapter introduces and delineates the nature and scope of the project. The second chapter provides the overview of the history of Zimbabwe, describes the current state of women and children and causes of HIV and AIDS, and transformation through evangelism model in relationship with Atlanta Interfaith AIDS Network program (AlAN). The third chapter highlights the positive and negative role of religion in Zimbabwe, definition of HIV and AIDS in the African tradition, and negative role of Christians in Zimbabwe. The fourth chapter identifies theology of reconstruction and concept of “Jesus the only way to salvation.” The fifth chapter addresses the ministry title, which is Pastoral Leadership, Theology, Healthy Congregations and Community, and liberating people from different problems. The sixth chapter offers the outline of the project. It involves the primary settin~ secondary setting, and producing a complete dissertation of the total project. The seventh chapter sums up the necessity of healthy congregation in the 21S1 century, and needs of transformation in the nature of HIV and AIDS. The eighth chapters are the bibliographical References.

The writer of this dissertation was in a very unique situation within the United Methodist Church. He was faced with as the first part of his title says, “Building a multicultural congregation.” In Chapter I we find that he lifts up the fact that the most segregated hour in the United States of America is the hour of worship for Christians every Sunday morning. In particular the writer was specifically concerned with Central Park United Methodist Church in Birmingham, Alabama where he was assigned as senior pastor. He was immediately faced the issue of a church in a community that had changed due to white flight. Chapter II looks at the ministry issue that faced Central Park. The researcher had to honestly look at how to respond to a dying church, a church that has a sanctuary that seats 500 people but only welcomed 45-50 people to service on Sunday. Previously, the church had failed to look at the change of environment and had not made any steps towards inclusivity of the changed neighborhood that was now predominately African American. The researcher look at a systematic way offered by Robert Dale and Martin Samnen of tracking the growth of the church. As well as Mark Chaves’ book Congregations in America. It was in the reading of the aforesaid book he found the undergirding of how to deal with the issue of racism by providing for Central Park a model for racial reconciliation in worship. It was detenmned that a ministry of empowerment and spiritual growth was needed in order for Central Park to make any transition. Other resource matenal used to help address the ministry issue were Transforming Mission Paradigm S/il/is in Theology ofMission (American Society of Missiology) by David Bosch and The Church Enslaved. A Spirituality of Racial Reconciliation We find the literature review in Chapter III that considered for addressing the issue of multiculturalism and diversity in the society at large. Donald McGarvan was looked at for his missiological perspective and Charles Taylor for the empincal perspective. For the theoretical perspective the researcher looked at Peter Berger and Thomas Luckmann. He reviewed the theological perspective from Alfred North Whitehead’s point of view The researcher was drawn to the Book of Matthew (28:18-20) in regards to the biblical perspective. For the purpose of clarity and understanding he used the Contemporary English Version for interpretation It is in Matthew where the great commission from the Lord is lifted about disciple making. Jesus talked about nations that need to be discipled, thus people from all different backgrounds, ethnics, colors and genders were included. The researcher felt that Matthew brought another alternative to the two existing contexts at Central Park. Chapter IV looks at A Strategic Model for Ministry. With a white congregation located in a 95% black community there was a need to build a multicultural congregation at Central Park. The preliminary consideration was that Central open her doors to the community surrounding the church and that they become a visionary church. A church that will own responsibility for her geographical location. This was done in phases. Phase one dealt with inside the church and phase two dealt with outside the walls of the church. A qualitative and quantitative survey was conducted which led to the proposed strategy for Central Park. Thus, implications of the project were reviewed. The final chapter of this dissertation Chapter V is the summary and conclusion of the project itself. The researcher looked at what was learned from the project and gave an evaluation of the process. He concluded that the project demonstrated that there is a need for a paradigm shift in how we do ministry in the church.

Mission Churches in the Christian Methodist Episcopal (CME) denomination generally located in rural areas often acts as a change agent for its members, neighbors, and community. The church should experience growth and change as it community experience growth and change. Often this process requires a drive of resurgence for the church. The case study reviewed the literature on concept, strategies and tactics involved in building alliances within the CME denomination. Additionally, current research on networking and collaboration with religious involvement in community activities, and faith base organization was reviewed. Using case study methodology, this study examined a small dying church in rural North Georgia. This church is located in an area that had private sector economic revitalization plans in place but needed a church that could function as a representative to and for its community. It was the only church located in the planned revitalized area. An identity assessment was conducted for the church and denominational requirements and support were negotiated. Additionally, interviews were conducted with a wide range of collaborative organizations representing diverse revitalization agencies. Research questions addressed in this study examined the motivation for church participation in this collaborative effort and the extent to which church and community members felt their organizational needs were met. Major findings of the study revealed that the church sectors examined had differing organizational capacity, performance, and perceptions of social impact. Results also indicated that participants were committed to similar core beliefs and values that allowed elastic strategies for collaboration to evolve. Outcomes indicated participants recognized the multiple dimensions of social organizations. This study concluded that while much has been written about the benefits to small churches for involvement in community revitalization, little has been written about the experience of a small rural church’s processes of development involving denominational, non-profit, public, and private sectors.

The five levels of human needs as outlined in Abrtham Maslow’s Hierarchy of needs Theory are clearly evidenced in the ministry strategy assessment model developed and executed in the present study. Using Maslow’s needs theory, a community needs analysis was created to assess an at-risk urban African American community’s unmet needs and desire for developing a new church in their community. A sample of non atrisk urban residents living in a different community served as a control. A demographic profile of the Presbyterian Church (USA) membership was also compared with the resident profile under study. Maslow’s hierarchy of human needs theory was found to be a sensitive predictor of unmet needs and desires of both the at-risk community and the control group. Results of the surveys, however, differed significantly between the two groups. Pre- and post new church development surveys within the at-risk urban community complimented a community needs analysis by providing additional inputs that explain at-risk community concerns in their unique context. Based on this work, it is c&ncluded that the ministry strategy development analysis has the potential for determining, refining and directing ministry initiatives in support of new church developthei~t (NCD) and church redevelopment across a wide variety of demographic, psychographic and cultural contexts.

It is the desire of many to serve humanity in such a manner that they leave a positive lasting impression that speaks to their relationship with God; A relationship that reflects their obedience to God’s will for their lives. It is believed that God has called the church to reflect God’s spirit. However, it is important to be able to identify who you are and where it is that you desire to go. This Doctor of Ministry project studied three aspects of Gullah religious life: (1) symbols —bjects, behaviors, stories—hat are powerful religious forces in Gullah culture, (2) the religious symbols that help Gullah people interpret the meaning of life and (3) demonstrate how a body of believers used their cultural uniqueness to discover and identify their theology (how they know and understand God in their lives). A historical perspective representing the “church” was presented. Secondly, religious symbols unique to the Gullah culture that helped them to interpret their life meaning were identified, and thirdly, ways the GuIlah culture helped persons to know and understand God in their lives were examined. It is from a process of spiritual formation one makes a lasting contribution that benefits others. The researcher used information gathered from the Gullah culture to help organize a newly formed congregation, The Abundant Life Prayer, Praise and Worship Center, Inc. As a result of this project being done, a Ministry and Administrative Leadership Manual (see Appendix A) was developed. This manual was formulated to train and educate the leadership of this new congregation. It serves as a tool that articulates how ministry is done by the church body. It was the researcher’s goal to develop a manual that helps all understand the ministry role in fulfilling vision.

The purpose of this project was to present a wholistic approach that would serve to empower the widows and orphans in the interfaith communities in City United Methodist Church in Harare, the Uniting Presbyterian Churches of Mabvuko and Mbare, and the African Apostolic Church of Johane Maranke in Chitungwiza, Zimbabwe, who have been impacted by HIV!AIDS. This project, denominated as “Resurrection Ministry” by the writer, focused on iaheritance as recognized under the customary processes in Zimbabwe, as one of the resources that can be utilized to empower the widows and orphans. Forty (40) women comprised Group A and twenty (20) youths, between the ages of twelve (12) and nineteen (19), represented Group B. Group A participated in a tn-dimensional strategy that consisted of questionnaires, group sessions/workshops and experiential activities. The group sessions/workshops operated on the principles of informed pedagogy whose aim is to convey information to the widows that will assist them in knowing how to acquire and manage the estates of their deceased spouses. Retired judiciaries educated the participants on easy-to-understand versions of the inheritance laws as well as the customary processes concerning beneficiaries of estates. The commonality that presented in these endeavors is how to take advantage of the existing customary and judicial resources that would accord the widows and orphans the opportunities to return and re-assert themselves as beloved and contributing members of the community. The youth group was divided into two groups: one group for girls and the other group for boys. Senior women from the interfaith communities trained adolescent girls in the following areas: responsible management of their individual lives, personal hygiene. child development, independence and continuing/completing educational endeavors. These areas of emphasis provided much needed information to adolescent girls who assume the mothering tasks of their younger siblings. In a similar manner, men of integrity in the various churches were appointed as mentors for the young boys. The men encouraged the boys in the Christian faith in weekly sessions. Each session integrated orthodoxy with orthopraxy. The mentors accompanied and transported the young men to sporting events and visitations to needy persons. These opportunities engendered a role-model system for the youth and foster male-to-male relationships of positivism between the senior men and the young men. The project proceeded from a fundamental hypothesis that surmised that the customary inheritance processes in the Zimbabwean culture can be dynamically employed to empower widows and orphans who have been adversely affected by HIV/AIDS in ways that allow them to experience dignity and worth in the community. All of the above-mentioned activities in the Resurrection Ministry project focused on instilling self-worth. confidence and a sense of’ belonging in the participants. The model of ministry documented in the project worked to provide the support. education, inlbrmation and assistance needed to assist widows and orphans in their navigation of their lives after the death of the principal breadwinners in the family.

The purpose of this project was to discover how lesbian, gay, bisexual. transgendered and questioning persons struggled against oppression in the African-American church. They experienced oppression in the African-American church and wanted justice. The project included 6 members, friends, or persons who frequently attended Truth Center Metropolitan Community Church (Truth Center MCC). for a consciousness-raising group. Members of the group were selected from a questionnaire. The effectiveness of the group was monitored through the use of a before and after survey. Group sessions were held over a four-week period. The topic of the first session was patriarchy and its effects on parenting styles and gender socialization. The second session addressed racism, sexism and classism. The third session surrounded biblical interpretations of Genesis 19 and reading strategies used by Bible scholars to interpret scripture. The last session sought answers to questions such as, ‘what was the worst sermon that you heard about homosexuality?’ ‘how did it make you feel?’ and ‘what did you do about it?’ The issue of the project was ‘how do lesbian, gay, bisexual, transgendered and questioning persons struggled agaipst oppression from the African-American church.’ The literature review revealed that lesbian, gay, bisexual, transgendered and questioning persons struggled against oppression by forming small consciousness groups that supported and helped each other. The literature review also revealed that our differences should be embraced. The project revealed that the group had a difficult time accepting new information that would help them as they sought justice. The African-American church has had a strong influence on its people and it appeared to be very difficult for members to transcend the teachings even if they were detrimental to one’s personhood. New information presented to the group did not appear to be effective.

This study expanded the concept of church-sponsored schools by including charter schools in the definition of church-sponsored schools. Some denominations embraced the idea of local congregations supporting and sponsoring church schools while others had not. scripture and theologians supported and give value to churches providing appropriate learning environments and educational experiences for children who were members of churches as well as children who were not members. Though history prior to the institution of democracy in America indicated joint church-state support of schools for children, the secular mindset of America increasingly separated church and state in public education. This study suggested a new meeting place for the church to join the state in sponsoring schools for children. The new meeting place was charter schools. The argument was presented that Christian churches had a responsibility to educate children through sponsoring church schools. Given the secular mindset of American society, Christian churches had an even greater challenge to establish proper learning environments for children. Middle to high-income Christian families had a greater ability to provide church schools for their children. This study examined how the Christian church, particularly in the inner-city, could provide schools for children from low-income families who traditionally were not served by church-sponsored schools. Focus was given to examining a congregation that was part of a denomination that traditionally had given little support to church-sponsored schools.

The purpose of this doctoral study was to answer the following question: How do Christian chaplains serving in diverse interfaithlintercultural healthcare settings provide spiritual care to patients, families, and staff and nurture their own spirituality? Christian chaplains provide spiritual care to persons of all faith traditions and cultural backgrounds. Robert G. Anderson, a long-time pastoral educator and CPE supervisor, answers the pivotal question: What is spirituality? He also provides five steps for spiritual/cultural chaplain competency. The reader is provided a brief history of Georgia’s first city, Savannah, and its two oldest hospitals: Candler Hospital, founded in 1804, and St. Joseph’s Hospital, founded in 1875. The author looked at the mission and theological stance of Candler Hospital’s department of pastoral care, which is where the biblical and theological foundation for the study was laid. The literature review was approached from six distinct perspectives: (1). Sociological/political; (2). Pastoral care and counseling; (3). Anthropological; (4). Historical; (5). Theological; (6). Biblical. As a means of gathering valuable data for this doctoral study, the researcher traveled throughout the state of Georgia, from the thriving metropolis of Atlanta to the small rural military towns of Hinesville and Fort Stewart, Georgia. A total of twenty (20) Christian chaplains were interviewed, representing fifteen (15) different healthcare institutions. Although all chaplains identified themselves as Christians, they represented a wide variety of Christian traditions. Generally, Christian chaplains serving in interfaithlintercultural healthcare contexts consider themselves blessed and highly privileged to do ministry in these settings. As a result of having completed this doctoral project, the researcher has the following recommendations: First, he encourages Christian chaplains of all faith traditions to continue to develop their skills in spiritual/cultural competency. Secondly, he urges Christian chaplains of all faith traditions to both revisit and strengthen their ties with their respective faith traditions. Third, Christian chaplains must be permitted and encouraged to network with other Christian chaplains at the local, state, regional, national, and international levels to support, affirm, and facilitate the work of chaplaincy wherever it is being done. Finally, denominations must stand firm in insisting that its female clergy be granted full clergy rights and privileges.

This dissertation entitled “A Spirituality of Integration: A Process for Training Emotionally Intelligent Leaders was intended to gain insight regarding the competencies needed to train leaders in the area of emotional intelligence and their response. This dissertation included the results of surveys, exercises and assessment tools for the purpose of designing a process for emotionally intelligent spiritual T~adership. The study resulted in a process for leadership development that included various theological and practical methods for training emotionally intelligent leadership and integrating the components of emotional intelligence in the local church. It is proposed that the theological and practical applications of the process may be useful in any church or faith community that endeavors to train emotionally intelligent leaders Participants gained significant insight regarding emotional intelligence competencies and its implication for ministry effectiveness. Participants also gained awareness of the importance of leading in an emotionally intelligent manner. Given the lack of empirical data related to emotional intelligence and the faith community, there is tremendous opportunity for further research in this area.