This thesis offers an analysis of the vice tradition of the fourth-century monk Evagrius Ponticus. While Evagrius, like others before him, understands that virtue and vice have an affective component, and that these affections are reactions to mental images, for Evagrius these images are veridically thinner than what we find in earlier discussions of passion in ancient philosophy. As a result, vice is less a matter of false reasoning and false perception than it is a matter of the excessive dwelling on representations connected with events of one’s personal history, to the point that the passions aroused at the time of those events become globalized dispositions. Evagrius’s concern with how memories lead us to dwell on these “bad thoughts” proves to be point of contact with psychoanaly which many modern authors, including Michel Foucault, have detected; yet a close analysis of what Evagrius takes to be involved in self-examination reveals that Foucault’s account of the “technologies of the self” fails to take into account Evagrius’s interest in the distinction between the endowed self, that self which is examined, and the ideal self, the goal of the ascetic activity.

This thesis offers an analysis of the vice tradition of the fourth-century monk Evagrius Ponticus. While Evagrius, like others before him, understands that virtue and vice have an affective component, and that these affections are reactions to mental images, for Evagrius these images are veridically thinner than what we find in earlier discussions of passion in ancient philosophy. As a result, vice is less a matter of false reasoning and false perception than it is a matter of the excessive dwelling on representations connected with events of one’s personal history, to the point that the passions aroused at the time of those events become globalized dispositions. Evagrius’s concern with how memories lead us to dwell on these “bad thoughts” proves to be point of contact with psychoanaly which many modern authors, including Michel Foucault, have detected; yet a close analysis of what Evagrius takes to be involved in self-examination reveals that Foucault’s account of the “technologies of the self” fails to take into account Evagrius’s interest in the distinction between the endowed self, that self which is examined, and the ideal self, the goal of the ascetic activity.

There is sparse research on the battering phenomena as it relates to African-American women. Therefore, this study was undertaken in order to determine whether a relationship existed between battering, depression and low levels of self-esteem in African-American women. Another purpose of this study was to obtain a profile of demographic characteristics of these battered African-American women. The study was conducted in two battered women shelters located in metropolitan Atlanta, Georgia. The actual site locations were in Fulton and DeKalb counties. A quasi-experimental design was used. The non-random sample consisted of 53 African-American women who resided in the battered women shelters during the research period. The Beck Depression Inventory, the Coopersmith Self-Esteem Inventory and the Questionnaire for Battered African- American women were administered. l Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Statistical procedures that were used to analyze the data from this study were frequency analysis and the Pearson R. The results indicated that there was a relationship between battering and depression in African- American women. There were also variations in the demographic data of these women. Limitations of this research and implications for counselors are included. Recommendations for future research conclude this work.

The purpose of the project was to encourage and increase the Bible knowledge, change attitudes and involve in missional activities, the members of St. Paul African Methodist Episcopal Church in Austell. St. Paul A.M.E. Church is a small and an old church in a suburban location in Austell, Georgia. It has an active membership of 42 and about the same number of backsliders, both young and old. It is most challenging to note the fact that men, young men at that, form the majority of the backsliders and are victims of liquor. The church is composed mostly of disadvantaged families, who live in poor housing with little or no representation in the city council of Austell. These conditions mentioned above challenged me to try and involve this congregation in missional activities. I chose to do this through the Bible study in an attempt to investigate whether or not a Bible study group will influence the group members' openness to learning more about the Bible, willingness to in mission and actual involvement in mission. The 'discovery method' was employed most of the time. The participants were given assignments to do prior to the study and discussion of each topic. Then various techniques were utilized. The project design consisted of twelve sessions, meeting once a week for two hours each session. It involved fifteen members from various organizations of the church representing different ages (15 - up). The project's evaluation covered the one-group, pre-test, post-test design. In this evaluation design, the writer introduced a base measure before the program was carried out, which was followed up by an 'after' measure change, at the conclusion of the program. A sample of the questionnaire based on the study of Genesis 1-11 was used to measure change, increase of knowledge, attitudes, practices 'before' and 'after' the project. (See Appendix A for questionnaire.) This group was given a fore-test and a post-test questionnaire to test their knowledge of the Bible particularly Genesis, chapters 1-11, which forms the basis of God's mission (from Genesis-Creation to Revelation), their attitudes toward God, the Bible, the church, their fellow men, and their participation in the church's activities on practices toward mission. Then an evaluation of each session and its reflections followed (see Chapter VI). The input sessions consisted of hymns, prayers, attendance, review of work done previously by means of questions, reports, entertainment of questions from the group discussions and group interaction and the session was closed by evaluation of the session and reflections of the topics studied. The encounyer sessions with the writer consisted of frank dialogue between the writer and the participants. The overall hypothesis was that as a result of the Bible study impact the group's Bible knowledge would be increased, attitudes would be changed and missional involvement would be improved. While there was some positive, enthusiastic participation by the group, there was not enough involvement in missional activities, but a good realization of the church's challenge to social change, socio-economico-politico-cultural issues. The end result of this project was the establishment of an integrated Head Start Center in the Austell community which started operating in August 1979. Not only that but the group joined or influenced 'Food Coop Incorporated' to perform in the Austell community. These two missional events represented a milestone impact on the community. For with it, job opportunities were created. Interest in serving the community has, a result of this project, grown not only among the participants but also in the neighboring churches. For this, I am grateful to the Lord. The final report consists of the writer's exploration and Significance, relevant literature and theory, definition of terms, description of project, methods of collecting data, methods of organizing data, and methods of evaluation. The second chapter focuses on the description and methods of the project. Chapter three deals with Foundations of Christian Education while the fourth chapter gives an overview of the Empirical, fifth chapter the Evaluation, and the sixth chapter, the Functional disciplines. The seventh chapter focuses on the conclusion which entails the future aspects of the writer's ministry, goals for the church as well as the writer. Evaluation of the goals, assumptions, Findings, Review and the respective conclusions of chapters four, five, and six were reported. Reflections, implications, and the final summary were also reported.

This dissertation addressed the teaching and implementation of effective mission and outreach ministry at the Mount Pleasant Baptist Church, Atlanta, Georgia. The mission statement of the church has always reflected the importance of remaining mission focused when carrying out the work of Christ and reads as follows: 'We win souls to Christ. We develop Christian growth in grace, knowledge, and service. We build a community, to reach a community.' 1 The intent of this dissertation was to provide a Christian Education ministry that identified the beliefs, attitudes, and actions, whereby the ministries of Mount Pleasant could implement effective mission and outreach ministry programs through the discipline of Christian Education. The implementation portion in this project were carried out in two phases: planning/teaching and implementation/praxis. Methodology for this implementation model included the combined efforts of the Office of the Pastor, the Board of Christian Education, and the Social Services Ministry of the Mount Pleasant Baptist Church. The teaching and implementation for effective mission and outreach ministry will be addressed using the following five components: (A) God's vision for mission and outreach ministry; (B) Board of Christian Education planning; (C) ministry education and training; (D) mission project development; and (E) mission and outreach praxis implementation. 1O. L. Blackshear, Sr., Michael T. Barnes and Charles A. Harper, III, 'Mount Pleasant Baptist Church Mission Statement' (Atlanta, Ga., 2 August 1995).

This dissertation, entitled 'Educating for Christian Discipleship: A Comparative Approach to Contextual Planning and Implementation,' examines the role and importance of Christian education in African-American churches. Included in the dissertation are results of a comparative study, which tested the transferability of the concept and strategies of Christian discipling from a mega-urban African-American congregation to a mid-size suburban African-American congregation. The study resulted in a model for Christian discipleship that includes various theological and practical methods for planning and implementing a Christian discipleship model in a church, Future implications and applications of the model in different church environments are also included. It is proposed that the theological and practical applications of the model may be useful not only in African-American churches, but also in any church that endeavors to make Christian discipleship their primary task.

No description available.

The ministry of the class leader and a working class leader system are still very much needed in the African Methodist Episcopal Church. This work attempts to show that the class leader system can still be a viable part of the A.M.E. Church, but it must be modified from its original form and shaped into a contemporary mechanism for ministry. The lack of training of the class leaders in Allen Chapel A.M.E. Church, in Northampton County, North Carolina, proved to be the rule, rather than the exception. The church was thereby rendered ineffective in its ministry. This work seeks to find a practical way to equip the class leaders of the Allen Chapel A.M.E. Church for effective ministry. The ministry project was an effort to address this issue by formulating and administering a training program for class leaders. The ministry project shows that positive results are practical and possible, but there must be a continuous program of training to equip class leaders for effective ministry.

This dissertation proposes an educational model for use by praise and worship leaders and those who endeavor to guide them in becoming skillful musicians and spiritually mature leaders of contemporary praise and worship. Primarily aimed toward the singer as praise and worship leader, the model centers on dimensions of instruction that help singers to know the meaning and purposes of worship and principles of leading worship, the nature of spirituality and vocal leadership in worship, and context-specific applications of vocal leadership in worship. The model is interdisciplinary in orientation and builds on foundational biblical, theological, historical, and ethical ideas and principles contained in normative literature; socio-psychological material found in empirical literature, and practice of ministry guides appearing in operational literature. The final diagram of a holistic instructional model results from the development, implementation and evaluation of a course at Beulah Heights Bible College, from interviews with selected Atlanta area praise and worship leaders representing six denominations, and from reflections on the roles of the praise and worship leader as observed in the praise and worship ministry of Babbie Mason. The diagrammatic representation of the educational model identifies the important relational worship environment about which the praise and worship leader must be aware. The model is inclusive of prophetic, priestly, and revivalist roles of praise and worship leaders and specific activities of guiding and mediating a congregation's experience of and closer relationship with God. It also includes the ethicist role with the specific activity of perpetuating biblical principles, values, and images of justice, inclusivity, and non-violence; the role of the change agent with the specific activity of drawing attention to a vision and activity toward societal transformation; the role of pastoral agent who brings the healing qualities of music to bear on a congregation; the role of the clear communicator of the messages of God; the role of administrator; the role of the worshipper who is familiar with the nature of worship; and the cultural leader who is familiar with the culture of the setting and ensures that the music and style of worship is relevant to the worshippers. And finally, the diagrammatic representation highlights important qualities which the praise and worship leader must develop and exhibit in the conduct of worship including pastoral sensitivities to the congregation's cognitive, affective, psychomotor, and kinesthetic needs, involvement in the spiritual disciplines, and cultural understanding and receptivity.

This project that was designed to enhance the development of moral character of African-American children, ages nine to twelve (9-12). For purposes of this dissertation, moral development and character development are used interchangeably. A curriculum was developed for children and one for parents to assist them to help young people reach their potential in regard to moral character development. The underlying principles of the study were moral character, spiritual formation, and faith development. The major premise of the project was that if children feel good about themselves and feel a connection to God, then people will behave better, love themselves and God, and they will make better decisions to negotiate life. This pilot study was conducted at two urban churches. There was a total of 35 children participating in the study, and there were 38 parent participants. The training took place over a sixteen-week period. The results of the study indicate that there was a significant increase in self-esteem among the children. Additionally, findings from the behavioral scale demonstrated a significant positive change in behavior among children. There was also a significant improvement of the parents' level of contentment with their children.