Thesis (M.A.)--Lancaster Bible College, 2004. / Abstract. Includes bibliographical references (leaves 104-112).

Thesis (D. Min.)--Covenant Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 137-141).

Thesis (D. Ed. Min.)--Southwestern Baptist Theological Seminary, 2005. / Includes bibliographical references (leaves 103-110).

張亦農. / 論文(神學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1997. / 參考文獻: leaves 71-74. / Zhang Yinong. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 香港的單親家庭 --- p.5 / Chapter 第三章 --- 牧養個案探討 --- p.30 / Chapter 第四章 --- 家庭 --- p.49 / Chapter 第五章 --- 單親家庭的牧養 --- p.59 / 參考書目 --- p.70 / 附件

This thesis is an exploration into the integration of a pastoral, narrative and family therapy approach with the purpose of developing an integrated family workbook that ministers, pastors, counsellors and families can use as a pro-active guide in counselling. It is a qualitative exploratory study using in-depth literature studies as well as in-depth interviews and research into existing family counselling models. Participants to the study were social workers, ministers, pastors, counsellors and psychologist. The in-depth-literature study focused primarily on the theory and practice of a pastoral, narrative and family approach and secondly on the history of psychology and theology integration.Both the literature study, research into existing family therapy models and in-depth interviews confirm to the research questions: Is it possible to integrate a pastoral, narrative and family therapy approach? Is there a need for an integrated family therapy workbook?-in that - families do not only struggle to cope on a socio-economic level (lack of income and housing for example) but the lack of morals and values and “get together” also plays a vital role. In the voice of participants: “Families need to discover their own family belief and faith system and hear the voices of one another, they need to be understood in terms of their religion, culture, tradition, history and life story”.Many counsellors use one preferred approach in counselling. Harm can come to clients in counselling who are expected to fit all the specifications of a given theory. Practitioners need to challenge and tailor their theory and practice to fit the unique needs of clients/families. This requirement calls for counsellors to possess knowledge of various cultures, be aware of their own cultural heritage, and have skills to assist a wide spectrum of clients in dealing with reality. Each theory has its unique contributions and its own domain of expertise. By accepting that each theory has strengths and weaknesses and is, by definition, “different” from the others, practitioners have some basis to begin developing a theory that fits for them. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Narrative and Family counselling)

In this holistic, multiple-case, replication study, key informant interviews, focus group interviews, documents, and field notes were gathered, coded, and analyzed from three stratified, randomly selected Hmong C&MA churches to discover the family ministry perceptions and practices of these Hmong churches. These family ministry perceptions and practices were then compared to the religious education of children within the traditional Hmong religion in order to identify areas for contextualization. The Hmong are a collective, clan-kinship, indigenous people group of southern China and Southeast Asia who converted to Christianity in 1949 through the missionary work of the Christian and Missionary Alliance (C&MA). Prior to conversion, the Hmong practiced animism, shamanism, ancestral worship, and reincarnation. Children were religiously instructed through informal, oral, experiential, and intergenerational learning. The home was the central shrine for religious instruction via altars, offerings, sacrifices, and rituals. Fathers were the primary religious instructors of children, followed by clan spirit fathers, and the shaman and religious experts. Through this research, it was discovered that since conversion, the Hmong churches have experienced a paradigm shift in the religious education of their children: from an oral, informal, ritual-oriented, home-centered, father-led religious education paradigm to a literate, semi-formal, classroom-oriented, church-centered, pastor-led Christian education paradigm. The segmented programmatic model of family ministry was established in the early Hmong church by C&MA missionaries, and has continued to be perpetuated in the three case studies. The age-segmented children’s church and Sunday school were the principle Christian education programs utilized in these churches. The effects of the segmented programmatic family model in the Hmong churches have been both positive and negative. Some children have been evangelized and discipled in the Christian faith. Some have drifted from the Christian faith due to lack of parental involvement, and the lack of mature adult teachers. To develop a more contextualized family ministry within the Hmong church context, children need to be equally valued, fathers elevated as primary spiritual leaders, the home re-established as the center for Christian education, and intergenerational mentoring increased so that Christian faith can be transmitted to the next generations.

The churches concern for the youth and children is not a new concern. This concern has been a topic of the church for many generations. The church has responded in the past by establishing programs such as Sunday school and youth group. Of more recent years, the church has sought ways in which to raise the perception of the parents in the church. Some churches have taken strides in an effort to raise the awareness of the parents' responsibility in the home, and others to raise the awareness of the possibilities available at church. This two-phase sequential mixed methods study explored the best practices for training parents for household family discipleship among churches identified as holding, and conducting, a family ministry approach. The first phase of this study quantitatively surveyed parents to determine the practices and perceptions within the home. The second phase of this study qualitatively explored the practices and customs of the identified churches to better understand which practices may or may not be most effective in training parents for household family discipleship. The quantitative data were collected via an online hosting company, and the results then run through a variety of analysis such as Pearson's r, ANOVA, and a full regression analysis. The data indicate that the better a parents' perception of their role as the primary discipler, the more frequent the discipleship practices. Overall, 7 specific practices were identified through the qualitative data collection as being effective practices to train parents in household family discipleship. KEYWORDS: family discipleship, family ministry, family integrated, family equipping

Thesis (D. Ed. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. "October 2002." Includes bibliographical references (leaves 139-144).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2008. / Abstract. Includes bibliographical references (leaves 177-181).

Thesis (D. Miss.)--Western Seminary, 2000. / Abstract. Includes bibliographical references (leaves 266-274).