This thesis seeks to evaluate the use of the concept "necessity" in the Christian doctrine of God. The concept is used frequently in discussions of God's existence. Traditional theism differentiates between God and the world with specific reference to this notion. God exists necessarily: the world, contingently. Not only is "necessity" used by classical theism in relation to the divine existence, but to God's nature as well. The doctrine of the immutability of God excludes all contingency from his nature. [...]

<p>Clinical Pastoral Education (CPE) is professional theological education that emphasizes experiential learning through a process of action and reflection referred to as the "clinical method." In Clinical Pastoral Education, theological students, ordained clergy, and qualified lay persons, under the direct supervision of a trained supervisor, are given opportunities for learning and growth in the art of pastoral care. CPE seeks to integrate knowledge and insights from theology, the behavioral sciences, and learning theory into pastoral functioning. </p><p> This ministry project examined the future of Clinical Pastoral Education in light of a profound cultural shift toward a postmodern worldview, and presented an integrative theistic model for a basic unit of CPE that addressed the most pressing challenges that epitomize this paradigm. It incorporated three of the most salient dimensions of postmodern contextualization, a sense of community and relationship, an appreciation for diversity, and a holistic approach focused on the whole person with emphasis on emotional health and well-being and spiritual formation. Since Clinical Pastoral Education is first and foremost theological education, the primary goal of this program was "to prepare God's people for works of service" (Eph 4:12 NIV) </p><p> The ministry project was designed as an extended, part-time unit of CPE. The clinical setting was Sentara CarePlex Hospital in Hampton, Virginia. The age range for participants was limited to the generations most affected by the postmodern worldview. Since CPE is graduate-level theological education, the targeted age range for participants in this project was from age 26 to age 51.</p><p> The integrity of the CPE learning process requires small group interaction. Five chaplain interns were participants in this ministry project. Because of sample size, a qualitative approach which relied on the self-report of the participants was used in evaluating the ministry project. The responses given by the CPE interns who were a part of this study strongly supported the premise that an integrative, theistic model for Clinical Pastoral Education designed specifically for postmodern individuals would be efficacious in helping them meet their professional ministry goals, equipping them to do the work of ministry in their churches and communities. </p>

Thesis (M.A.(Th.))--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M.A.(Th.))--Acadia University, 1998. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M.A.)--Acadia University, 1999. / Appendix A is a translation of Isiah 40-48. Includes bibliographical references (leaves 111-115). Also available on the Internet via the World Wide Web.

<p> The current picture of the American Church is considerably less gloriously diverse than the end-times church portrayed in Revelation 7:9. Since the Rev. Dr. Martin Luther King, Jr.&rsquo;s observation in 1956 of Sunday morning as the most segregated time in America, much has been written about the subject of diverse churches, by many different authors and from many different perspectives. By distilling the best practices found in these writings into a model curriculum and teaching it to his congregation, the author answers the question &ldquo;What constitutes an effective training model designed to increase awareness of some of the key aspects of multi-ethnic churches for Harmony Vineyard Church in Ashland, Virginia?&rdquo;</p><p> The project&rsquo;s rationale was straightforward and simple. First, a more unified, diverse church blesses God the Father. Second, for pastors who desire a multi-ethnic congregation, this project will hopefully serve as a single resource addressing the specific issues of teaching and training both pastors and congregations in exactly how to go about creating such a congregation. Third, developing more multi-ethnic congregations is desirable, important, and strategic as the U.S.A.&rsquo;s ethnic population continues to grow.</p><p> The intervention project consisted of seven training segments designed to do the following: 1) to portray God&rsquo;s heart for unity; 2) to introduce multi-ethnic church terms and concepts; 3) to introduce cultural awareness and its importance, and; 4) to conduct a &ldquo;sacred conversation&rdquo; about race and racial issues. The training included both sermons and classroom teaching, and was presented during May, 2015.</p><p> Another aspect of the project was a questionnaire-based study of self-described multi-ethnic Vineyard churches to test if the literature&rsquo;s best practices needed to be contextualized for each denomination, and specifically for Vineyard churches. The good news is that apparently they do not. It was also good news to discover that in many cases, monoethnic churches can become multi-ethnic even if their neighborhoods are not particularly diverse.</p><p> At the project&rsquo;s end it was determined that the curriculum put forth was a successful training model as a significant majority of the participants&rsquo; feedback pointed to an increased awareness of the training&rsquo;s four focus areas mentioned above.</p>

<p> The author presents as the ministry problem the dropout rate of Millennials from the church and argues as a partial solution an intentional strategy of mentoring in life fulfillment. It is posited that in addition to experiencing greater life fulfillment through a process of mentoring that is gospel centered although not overtly spiritual, it will naturally create a path to which a participant will likely explore faith in Christ if it does not exist, or have existing faith strengthened. The author created an intervention wherein he recruited 14 Millennials to participate in a 6-month mentoring process focusing on life fulfillment. Then using a mixed methodology approach administered the Life Fulfillment Questionnaire or LF-Q to measure quantitatively the degree to which a participant experienced greater life fulfillment. The author then administered the Life Fulfillment Interview or LF-I to measure qualitatively the degree to which a participant experienced growth in life fulfillment as well as to determine the degree to which a participant experienced greater growth and maturation in his/her spiritual life, confessed faith in Christ, or was more receptive to the claims of Christianity. The two instruments were compared and contrasted to determine areas of agreement or disagreement and to add greater clarity to areas of congruence. The author discovered that Millennials who participate in a mentoring process that focused on life fulfillment and that is gospel centered experienced growth in life fulfillment and that the process had a positive impact in terms of their faith in Jesus Christ. </p><p>

No description available.

No description available.

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