The issue of death and dying, despite its inevitableness, may be one of the most complex phenomena within the context of ministry. This paper addresses how mourning persons may move beyond grief through an adaptation of Kubler-Ross’ Five Stages of Grief paradigm while examining the construct of death and dying from a biblical and theological perspective. Kubler-Ross’ five stages provide the framework from which a model was designed to help empower grieving members of St. Mary United Methodist Church to overcome the loss of loved ones. The purpose of the model was to develop a mechanism that could be replicated in the church that equips congregants to cope with grief and move on to productive, spiritually whole lives.

[Note: Typographical errors in abstract were in original volume prior to digitization.] The purpose of this project was to demonstrate strains of white theological racism in the language and practice of Mount Hermon Baptist Church of Flint, Michigan (Mount Hermon). The writer’s intends to do this by probing the congregation’s faith language of being made in the image of God. This investigation seeks to show how white theological racism is a part of Mount Hermon’s biblical, theological, and ideological understanding of being made in the image of God. It is the author’s contention that whether consciously or unconsciously, white theological racism exists in both the language and practice of many African-American churches. For this reason three questions propelled the author to undertake this project. The first being: How can we recognize white theological racism in the consciousness of Mount Hermon Baptist Church? The second question was: What role does Mount Hermon play in causing its congregants to feel they are unable to achieve at higher levels socially, politically, or economically because of their skin color? Thirdly: What steps are necessary to overcome this dilemma? The author addressed these questions at length in the project dissertation. The writer’s study of Mount Hermon’ s members began in the summer of 2001 and continued until the summer of 2005 Particular focus was given to members who were forty years of age and over. Most members in this age category have served on the Church Board of Christian Education. In preparation for this study, the writer led the church to select a biblical theme: Image of God and the Vision of Ourselves. All formal and informal church activities were informed by our theme, borrowed from Genesis 1:26-27. The writer’s intent was to raise church members’ consciousness of who they are in the image of God. The author hypothesized that the more we learn about the image of God in our vision of ourselves the better we will feel about ourselves. Our knowledge of God affects our ability to function dynamically as members of the body of Christ. Some members of Mount Hermon have consciously and unconsciously internalized strains of white theological racism, which minimize their image, promote self-hatred and are predicated on myths of inferiority, which began long before African enslavement in the United States of America. Damon Jones in “Understanding Racism to End Its Effects,” concludes that there are four ways that the myth of racism effected Africans and African Americans.1 Jones described the first major effect of the myth of racism occurred with the enslavement of Africans in North America during chattel slavery for over four centuries; thereby creating a consciousness of Black inferiority. He goes on to detail the second effect of the racism myth as building a platform that perpetuates the stigma of race in the American South. The third effect Jones described was the reinforcement of Black inferiority through education. Credible scholars of the day refder ed ifdifgs reif orcif g Black if eriority that were ifc orporated ifto pro essiofal jourfals o sciefce afd philosophy. Lastly, Jofes described the ourth e ect o the racist myth as the use o the Bible to support chattel slavery afd the lyfchif g o A ricaf males. White theological racism distorts the image o God if our visiof o who we are. It has provef aft i-productive if the past f or caf it serv e the preseft age. A survey was created to determife the embedded ideology afd theology preseft if Mouft Hermof Baptist Church’s aith expressiofs. This survey was desigfed to idefti y implicit afd explicit racist ideas, afd the lack o sel -esteem if the members’ aith expressiofs. If order to idefti y embedded biblical afd theological ufderstafdif gs withif the cofgr egatiof, the survey ifclude s questiofs addressifg participaft’s ideological, biblical, afd theological views. The survey oufd that fe gative belie s afd attitudes cofcerfif g race did exist if Mouft Hermof afd they were harm ul afd based upof allacious if ormati of. Later. the same survey was givef to a group o the Wolverife State Baptist Cofveftiof o Michigaf mifisters. The author’s purpose if askifg this group o mifisters to participate was to compare afd coftrast the embedded ideological, biblical, afd theological ufdersta fdifgs o the cofv eftiof with those o Mouft Hermof Baptist Church. Whef comparifg afd cofirastif g the ifdifgs, the author oufd parallelisms afd dissimilarities if belie 5 afd ufde rstafdif gs. Completiof o the survey by mifisters ifdicated how white theology racism, doctrife, afd ethics are preseftl y shapifg cofg regatiofs. It was the author’s hope that mifisters who participated if the survey would idefti y straifs o white theological racism if their persofal theology afd motivate urther ifv estigatiof. 0 course, the writer’s theology mirrors the theology o Wolverife State Baptist Convention ministei~ thereby shaping ihe theology of our particular congregations. The survey used allowed the author to learn more about Mount Hermon’ s congregation~ fellow Baptist ministers, and most of all self. Mount Hermon can be helpful in validating, liberating, and raising the self-esteem of its believers. Moreover~ it is possible for Mount Hermon to have far-reaching influence into the future by dis-allowing faulty faith language and the influence of white theological racism to prevail in Christian Education efforts. Christian supremacist theology claims that morality is predicated upon unwavering faith in Jesus Christ and that the Bible is the source of law. This view sees all non-Christian beliefs as atheism and the root of wickedness in society. Christian supremacist theology is the parent of white supremacy 2 The writer’s study helped Mount Hermon Baptist Church and its pastor to see the continuing need for contemporary teaching resources to address Christian Education in African-American congregations at all ages. The author has come to understand the need for ongoing Christian Education to enlighten African-American church so that it might transform the future. 1 Damon R. Jones, “Understanding Racism to End Its Effects,” available from lmp:/!www.blackandchristian.c0m!a11ic1e5Iaca1~Y~J01~5~hl -07 .shtrnl; Internet. 2 Mitchell Kahie, “Opposing the Christian Supremacy Movement,” available fromhttp: ‘\Vww. lava. net/~.~hcssc/ChristianSuPremaCYMOve111ent.ht1T1l ] nternet.

The purpose of this project was to unite experienced and less experienced clergy persons of Panama City, Florida in a family model of mentoring, thus producing self-differentiation, a measure of healing for wounds, and a higher level of professionalism in the ministry of the Black church. The project consisted of ten weeks of group and sub-group participation. The target group was composed of eleven clergy persons who completed the questionnaires and participated in all the group session activities. The two-hour sessions included audio and video presentations, therapeutic dialogue, group interactions and discussions. Each session began with a brief devotional period lasting approximately ten minutes consisting of prayer, scripture, and spiritual meditations. Each activity was designed to empower clergy persons to be more efficient and effective in Christian ministry. Moreover, the activities were designed to challenge and inspire clergy persons to serve as positive role models for the future leaders of the Black church. The overall hypothesis was as a result of linking mentors and protégés in an organized structure. The participants would successfully deal with identity issues, emotional baggage, and unprofessional conduct. While this goal was achieved it should be noted, however, that the time allotted was insufficient. An addition of four weeks to the project would have solidified the results of the data. This unique model of ministry is ongoing in Panama City, Florida. It is empowering spiritual leaders to serve their generation and to aid in the preparation of spiritual leaders of the 21st Century.

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The writing of this dissertation was an effort to address the issue of providing assistance to those persons who have been diagnosed with a chronic mental illness and were also experiencing homelessness. The author addresses several questions surrounding this issue. Ultimately, it was the desire of this writer to develop a Safe Haven program for this population that would create a residential service center. At this writing, there is not such a program in the State of Georgia. Among the many questions surrounding this issue that this writer addressed was: What is the history behind this problem? How did so many people in this targeted population become homeless? Is there a possible solution? What does the bible have to say regarding this issue and what if anything can the Faith community do to intervene and render assistance to this population? The questions were challenging. The intent of this dissertation was to provide some answers and design a program that could be replicated by any congregation that believed they were called to such a mission. The project consisted often men who were homeless and had a diagnosis of achronic mental illness. The period of time these men were observed was a minimum of six months. The staff consisted of a director of counseling who is a licensed master of social work degree holder who specialized in psychotherapy; there were case managers; peer specialist; residential support staff; night managers and a dietician.The program was designed to include volunteerism from the members of the sponsoring congregation. Funding was sought through the support of the sponsoring church as well as other churches and individuals. The bulk of the funding however was provided by government sources. The overall hypothesis was that if given adequate support and assistance, those persons targeted by this effort could become stabilized, non-symptomatic and able to live in permanent housing with the necessary supportive services

The purpose of this project was to empower the congregation of the Southside CME Church to actively work with persons from the addictive community in order to help them recover from their addictions. Although the project begun from an evangelistic campaign, it soon developed into a recovery ministry because of the needs expressed by a small group of members who joined the Southside family. The church’s response gave rise to efforts to cultivate positive attitudes between the addicts and the church. It was these positive attitudes that not only gave the church family the desire to work with persons who were addicted, but also gave persons who were addicted the desire to be a part of the services that were being rendered. The net effect of this communion between the addict and the church was that each group grew closer to their greatest potential because they were mutual benefactors of the services they provided for each other. In this regard, both groups were transformed. The model provided as a result of this ministry is ongoing and can be modified to meet future needs.

A Ghanaian proverb in Akan language says, obi nkyere akwadaa Onyame. This literally means nobody shows a child who God is. Naturally, the child grows up into this knowledge of God. This growth is spontaneous through informal education embedded within the child's mother tongue and the culture within which he or she was born. Our culture is rich with various attributes to God. Such attributes are proverbial and also observed in the names given to people. With the lack of knowledge of the child's mother tongue, the language and culture that carry these attributes to God, the child is deprived of the knowledge of God. The problem of modernization and easy movement of people from one place to another in quest of economic, political, educational or religious prosperity or freedom has divorced people from their mother tongues and culture. Thus plunged into foreign cultures and languages, unforeseen social problems leading to frustration and isolation are created. Such problems ostracize people making them strangers to their homelands. Future generations have a total loss of the mother tongue since they only communicate in the foreign language of their residence. My project which is promoting ethnicity and identity among Ewes in Atlanta, Georgia through the study of Ewe language and culture is one way of addressing the above problem facing most immigrants in foreign lands. I started a center of worship and the study of Ewe language and culture here in Atlanta. The center provides opportunities for learning of the language and culture which are largely used in worship. This type of fellowship galvanizes the Ewes in Atlanta, and provides a platform for the learning and speaking of the language and putting cultural values in practice. It is a proof-text that we can be bilingual and bi-cultural as resident aliens. It is a call to end unconscious child-cultural abuse committed by parents who do not take pains to teach their children the mother tongue and the culture of their origin. To submit a child to a culture that diminishes the child's self-worth or self-esteem is tantamount to child-cultural abuse which this project seeks to address.

The purpose and thesis of this dissertation project is to develop a resource manual which will facilitate the effective administration and management of small membership and Ethnic Minority congregations in the United Methodist denomination. The manual is significant in that it is designed specifically to address the need of small membership and Ethnic Minority Local Churches’ congregations. The manual provides the basic steps in the administrative process, and outlines keys for effective mission and ministry. The dissertation is divided into the following sections: an acknowledgement, preface, glossary, introduction, six chapters, a bibliography, and statistical tables. The introduction defines the designs and aims of the project. The rationale for small membership church administration is also included in the introduction. Chapter I, “Theological Foundation of Church Administration,” outlines the foundational understanding of theological and biblically—based church administration. The goals of church administration, ecclesiology, history and practical aspects of small membership church administration are delineated. The fundamental question of why, what, who and how of administration are addressed. Also, a brief look at liberation theology and its relation to the small membership church and Ethnic Minority Local Church is highlighted. The chapter concludes by listing what effective churches do. Chapter II looks at the basic characteristics of the small membership church and Ethnic Minority Local Church. The several ways in which these churches are unique are listed. Analyses of these churches are offered, with descriptions. In Chapter III, ‘~Organization for Administration,” specific guidelines in organizing for the administrative task are spelled out. Chapter IV gives the “Keys” of administration. Three (3) key ways to vital and effective churches are highlighted in this important chapter. Chapter V, a “nuts and bolts” approach is taken, which includes several practical ways to effective church administration. If these ways and suggestions are carefully followed, assurance of accomplishment is apparent. This chapter is important to the day—by—day, week—by—week, month—by—month administration of the church, its program, mission and outreach. Included in this chapter are the important concerns of time management and blocks to administration. Chapter VI “conclusion” describes in summary fashion the appropriateness of administration within small membership churches and Ethnic Minority Churches. A future projection for administration and a challenge to all to become more efficient in administration is offered. The monumental challenge of church administration is presented in the manual. The appendix includes examples of a way to contemporary administration and communication. Charts, graphics and tables have been included to aid the reader in ascertaining the information presented. Included in the overall project is the writer’s theory of ministry. The focus of the dissertation is the equipping of pastors and leaders for the effective execution of their responsibilities and duties, as servants of God.