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<p> Problem: The literature suggests that religious orientation and ethnic identity inform the religious coping process, which is better understood in the context of a particular stressor. However, research on this topic is limited, particularly among ethnic minorities. </p><p> Method: A survey was used to collect data on religious orientation, ethnic identity, and religious coping from a sample of 319 adults who had lost a significant other within 36 months of the study. A total of 11 variables were measured using The Means-Ends Spirituality Questionnaire, the Multigroup Ethnic Identity Measure-Revised, and the Brief RCOPE. </p><p> Results: A canonical variate labeled "religious engagement" was a predictor for religious coping. Further analyses using multiple regression found that variables associated with traditional religious expressions (Devotional Spiritual Means), spiritual ends with a transcendental focus (Approach-unseen-autonomous Ends, Avoidance-unseen-external Ends), and Ethnic Identity were relevant predictors of Positive Religious Coping while Transcendental Means was a relevant predictor of Negative Religious Coping. </p><p> A stepwise discriminant analysis found that "ethnic identity and conservative religious orientation" discriminated between ethnic groups. Cases with higher levels of ethnic identity and conservative religious orientation were more likely to be classified as Black/African American or Hispanic/Latino/a, while those with lower levels were more likely to be classified as White. </p><p> Conclusions: When coping with bereavement, individuals who engage in traditional expressions of spiritual worship and strive to achieve ordinary and transcendental spiritual goals are more likely to rely on a secure relationship with the sacred, a belief that life has meaning, and a sense of connectedness with their religious community. Also, individuals who place greater value and emotional significance in their sense of belonging to their ethnic group are more likely to engage in positive religious coping. Thus, counseling psychologists should strengthen their multicultural and spiritual competencies in order to provide ethical and effective services to a population that is increasingly diverse.</p>

Blended families are fast becoming the pattern for marriage in a century where divorce is prevalent. This study focussed on the fact that couples are not being adequately prepared through premarital counselling for the problem areas found within the blended family. The basis theoretical perspective revealed that problems that are typical today within the blended family were shown to be present from the moment that man deviated from God's plan for the ideal marriage, and that many examples of this are found in the Bible. The meta theoretical perspective showed that there are very specific problems associated with couples who consider marriage for a second time. The research indicated that the conflict manifested itself w i t h four major areas: Parental conflict; discipline of children; maternal negativity; and the crisis of identity found within stepchildren. The empirical section of this study revealed that the premarital counselling used by couples facing a blended marriage did not adequately prepare them and that of all the couples surveyed, whether they had done premarital counselling or not, all had struggled within the same areas in their marriages. It was found that there were large gaps within the premarital counselling given and that these gaps correlated with the four main conflict issues mentioned earlier. Furthermore, the study showed that the church is not regarded as being the institution that can help blended families in their conflict issues. Remarital counselling guidelines have been proposed in the form of an acronym 'WISER FAMILIES'. These guidelines address particularly the conflict areas that the research identified, which were not addressed by conventional premarital counselling. Guidelines were also proposed for churches, to assist them in dealing with the problems experienced by blended families, and suggests practical ways to meet their needs, using the implementation of support and focus groups. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007

<p> Servant leadership is maturing in its theoretical development. Although initially introduced to the literature over four decades ago by Greenleaf (1970), the relationship of the effect of servant leadership and commitment has not been quantitatively explored until recently. Scholars, such as Sokoll (2013) and Drury (2004), have performed studies in the USA, but no quantitative empirical study has been published from Latin America. A call for the expeditious and quantitative investigation of servant leadership theory applicability in non-Western cultures seems to be emanating from within the academy and across organizations around the world (Northouse, 2015). This study, utilizing validated psychometric instruments, examined the essence of servant leadership and found it to have a significant (<i>p</i> &lt; .001) effect on member commitment, especially on affective organizational commitment. This effect was most accentuated in the Latin American culture. The current study also found leader&ndash;member exchange to have a strong mediation significant (<i>p</i> &lt; .001) effect on normative commitment and a modest significant (<i>p</i> &lt; .001) effect on affective organizational commitment. The leader&ndash;member exchange effect was found to be more accentuated in the Latin American culture. The mediation role of members&rsquo; level of identification with the leader was also a significant (<i>p</i> &lt; .001) effect, but there were no significant contrasts across the two cultures. The study was conducted in churches and online among a robust samples of 431 responses in the USA and 328 in Latin America comprised of multiple Evangelical Christian denominations. Respondents to the study&rsquo;s survey were highly diverse in regards to age, gender, and involvement. This study offers empirical evidence for organizational decision makers to consider servant leadership as an emerging leadership approach that has a superior effect on cultivating member commitment, even in cultures where it was thought not to be a viable leadership style.</p>

<p> Performance-based identity and sexual scripts play a critical role in shaping the masculine identity of young adult Christian males, undermining their spiritual formation. Young men&rsquo;s perceptions of, and interactions with, family culture, non-Christian peers, and society at large further intensify the impact of these scripts. The negative results of these influences include a license for premarital sex, the delay of marriage, and a view of manhood inconsistent with the good news of salvation by grace through Christ Jesus. Through interviews with eleven young adult men these scripts were identified and labeled to capture the characteristics of these sexual narratives. Eight scripts were discovered and named such as Stud, Venus, C.R.E.A.M, and Bachelor Pad among others. For instance, the Stud script is a young man who has achieved experiential wisdom and self-confidence from having lost his virginity. Most Studs typically experience a time of high sexual activity before moving into monogamous sexual relationships. The benefit of being initiated into the script removes any regrets from having engaged in premarital sex even though most were only teenagers. Ironically entry into the status of Stud occurred through the initiation of a Venus. Venus describes the assertive young lady, for most a fellow teenager, who was the co-initiator in the loss of virginity. Venus however was not a one-time sexual relationship but also the description of the sexual desires and expectations of their female counterparts.</p>

Made available in DSpace on 2019-04-05T23:02:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2003-03-06 / The Children s Pastoral, a mission carried out by the Roman Catholic Apostolic Church, is present all over the country. It s present in Brazilian communities, searching to rescue the quality of life in all circumstances. Thus we have marked out for our studies the following objectives; analyze the way the planning of the actions of the Children s Pastoral of Fortaleza s archdiocese occur from the point of the theoretical-practical perspectives; study how the educational practices in the health area in the Children s Pastoral of Fortaleza s archdiocese are developed; to build up collective strategies that can provide the Health Education practice in the developed actions in the Children s Pastoral of Fortaleza s archdiocese, using a planning which is always present. This research was developed under a qualitative approach, using Paulo Freire s methodology of the Circulo de Cultura Culture Circle. We used Fortaleza s Cathedral as a place for our meetings from April-2002 to January-2003, with the 10 coordinators of the Children s Pastoral who voluntarily participated in this research. The data was collected through the Circulo de Cultura which favored us with generating words. The results were examined, using Bardin s analyzing contents, making use of thematic analysis procedures. From that point on we verified that the Children s Pastoral occurs because of the leaders self-denial and efforts; the volunteer work has helped a lot in the families health orientation; the Pastoral invests in the human improvement; the Pastoral performs Health Education actions. In synthesis, we can assert that the Children s Pastoral aims at binding together the living forces as the representatives from inhabitant associations, from churches, from cultural movements, mothers groups, parents associations, and others. Then, we conclude that, as the health promotion is an action which enables the community to take part in people s life quality improvement, causing a physical, mental and social welfare, according to the Ottawa letter (1986), Children s Pastoral planning should consider the fact that the Health educative practices still occur in a dominated-dominant relation, that means that it s a supervised participation. The woman s presence in the Children s Pastoral deserves a great emphasis: 90% of the participants of the pastoral are women, that is why, the Children s Pastoral must give priority and develop Health Education practices which are related to women s health, such as: the equality on the job organization rights, some support not only during the deliveries but also during their maternity leave and during the period may necessary for taking care of their sick children. With regard to the participative planning in the Health Education practices in the Children s Pastoral, 80% of the agents that the idea would be interesting, 20% said it would not. The ones who said yes just showed their opinions, that we can not improvise health actions, and the ones who said no, explained that the bureaucracy is very severe and there are not many changes. So, the point is, that it s not only planning, but also the way it s planned. The way things are planned determines the quality of health education actions. Neither methodology is good enough for health improvement, because planning is not a panacea, but an action instrument that helps other actions in the systematic and organized accomplishment of some activities as a social practice. So, in the health improvement, the educational process is not an end, but a compromise which starts at each action and reflection and the initiative that makes us risk ourselves to produce the improvement of the life quality. / A Pastoral da Criança, trabalho da Igreja Católica Apostólica Romana, está presente em todos os recantos do País. É uma missão que está nas comunidades brasileiras, buscando resgatar a qualidade de vida em todas as suas circunstâncias. Sendo assim, traçamos para nosso estudo os seguintes objetivos: analisar como ocorre o planejamento das ações da Pastoral da Criança da Arquidiocese de Fortaleza a partir de suas perspectivas teórico-práticas; estudar como são desenvolvidas as práticas educativas em Saúde na Pastoral da Criança da Arquidiocese de Fortaleza; construir coletivamente estratégias que viabilizem as práticas de Educação em Saúde nas ações desenvolvidas na Pastoral da Criança da Arquidiocese de Fortaleza, a partir de um planejamento participativo. Esta pesquisa desenvolveu-se sob uma abordagem qualitativa, utilizando a metodologia freireana do Círculo de Cultura. Para esse fim, utilizamos o local da Catedral de Fortaleza-CE para nos reunir no período de abril de 2002 a janeiro de 2003, com os dez coordenadores da Pastoral da Criança que voluntariamente participaram desta pesquisa. Os dados foram coletados através do Círculo de Cultura que nos favoreceu as palavras geradoras. Os resultados foram examinados, fazendo uso da análise de conteúdo de Bardin, utilizando o procedimento da análise temática. A partir daí, constatamos que a Pastoral da Criança acontece graças ao desprendimento e aos esforços dos líderes; o trabalho voluntário tem ajudado na orientação da saúde das famílias; a Pastoral investe na promoção humana; a Pastoral realiza atividade de Educação em Saúde. Em síntese, podemos afirmar que a Pastoral da Criança tem a tarefa de aglutinar as forças vivas como representantes de associações de moradores, das igrejas, dos movimentos culturais, grupos de mães, associações de pais, entre outros. Diante disso, concluímos que, sendo a promoção em saúde uma ação que capacita a comunidade para agir na melhoria da qualidade de vida das pessoas, ocasionando um bem-estar físico, mental e social, de acordo com a Carta de Ottawa (1986), o planejamento da Pastoral da Criança deve levar em conta o fato de que as práticas educativas em saúde ainda acontecem numa relação dominado-dominante, isto é, uma participação vigiada. A presença da mulher na Pastoral da Criança merece um destaque: 90% são mulheres que promovem este trabalho e, por isso, a Pastoral da Criança deve priorizar e desenvolver práticas de Educação em Saúde voltadas à saúde da mulher, como: igualdade de direitos na organização do trabalho, partos realizados de acordo com seus desejos e mecanismos que possam apoiá-las na licença-maternidade e na licença para acompanhamento dos cuidados ao filho doente. Quanto ao planejamento participativo nas práticas de Educação em Saúde na Pastoral da Criança, 80% dos agentes disseram que seria interessante e 20% que não. Os que disseram sim apenas externaram a opinião de que não podemos improvisar as ações de saúde, e os que disseram não falaram que é muita burocracia e não muda quase nada. A questão não é só planejar, mas também como se planeja. A forma como planejamos determina a qualidade das ações de Educação em Saúde. Qualquer metodologia não serve para promoção da saúde, porque o planejamento não é uma panacéia, mas um instrumento de ação que auxilia outras ações na realização organizada e sistematizada das atividades como prática social. Por isso, na promoção da saúde, o processo educativo não é um ponto de chegada, mas o compromisso que começa a cada ação e reflexão e a iniciativa a que nos arriscamos para produzir a melhoria da qualidade de vida.

Thesis (D. Min.)--Ashland Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 152-161).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Abstract and vita. Includes bibliographical references (leaves 213-222).

Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

Thesis (Ph.D.)--York University, 2004. Graduate Programme in English. / Typescript. Includes bibliographical references (leaves 250-268). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ99240