The dissertation addresses, through a biblical narrative model, the disharmony at Freedman Chapel Cumberland Presbyterian Church in America. It exposes and addresses the relationship between themes, issues and problems of four lay persons and the themes, issues and problems of the congregation. The dissertation presupposes that the factions of the congregation are manifestations of factions in families that make up the membership. The problems that are unresolved in families show up in interpersonal relationships in the church family. The biblical narrative model used the favorite stories of a test group of caregivers, such as favorite Bible stories, favorite fairy tales and stories heard from visitations to discover disruptive themes in their personal narratives. The themes of the caregivers were themes, for the most part, that surfaced in the narrative of the congregation. From the favorite stories of the caregivers it was also possible to frame the 'world view' of the congregation. A common world view appears to be the bonding agent that keeps this congregation, with its frequent disruptions, together. The results of this dissertation answer, in part, the search of a pastor for ways to address the pastoral needs of four lay persons as these persons are being trained to give care to other members of the congregation. The results show that by addressing the pastoral needs of members of the congregation through the group process, the narrative of the test group can be 'reauthored' and the story of the congregation can be 'restoried.' Through the process of training the laity, an important aspect of self-sufficiency can be realized as the church community is drawn to be a healing community.

The opportunity existed in the Greater Bethany Baptist Church to develop and implement a Lay Pastoral Care Ministry. The pastor had participated in a two-year clinical experience in the past and was eager to equip and empower lay leaders and potential leaders through training for the Pastoral Care Ministry. Presented in this dissertation are the design, implementation, and evaluation of a group of lay leaders' training experience. It is my hope that the results of this study may be used as a training manual for shared-servant style pastoral care leadership for lay leaders.

The ideas and activities for doing multicultural evangelism developed in this dissertation is intended to provide the reader with a model which could be used to bring people together from diverse backgrounds and experiences as a beginning point in developing prospects and partners for new church development. This model is offered as an example, not a standard for doing multicultural evangelism. The model for ministry will be presented in several stages: planning phase, execution phase, reflection/evaluation phase, comparative model phase, and the contributing social/spiritual factor phase. Attention will be given to the context and motivation for doing this project. This model is being offered as a resource for those who feel led to do multicultural evangelism as well as those who are interested in studying evangelistic methods. Finally, this model is being offered for those who have an interest in the area of racial reconciliation and who are seeking new ways to create a sense of community among diverse people.

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 examines interpretation of congregational traditions, present missional needs, and the role of the senior minister in presenting a vision for the future. This case study involves congregational self-appraisal, interpretation of data, goal setting, program and ministry development, lay leadership empowerment, and the importance of educational ministries in bringing about transformation. The findings of this study revealed that strategies for change take place through a combination of factors. Chief among these are trust, effective communication, agreed upon strategies for change, an understanding of conflict management, and the role of the senior minister in creating an atmosphere for change. The purpose of this study is to examine strategies for change in the life of an urban African-American, mainline denomination congregation. This study was prompted by the discovery of the lack of available information regarding the African-American church's struggle to respond to present and future missional needs. Chapter I outlines the purpose of the study and states the need for additional research particularly as it relates to the impact of tradition on decision making, the planning process for creating an environment for change, and the role of senior minister in presenting a vision for change. Chapter II discusses the current available literature on church growth, the Black Church, and the relationship of the African-American Church to the United Methodist Church. Chapter III examines the ministry issues that bring about the need for change. Congregational self-analysis is utilized to identify available options for change and the process of decision making is illustrated through a series of strategies for change. Chapter IV is a description of the process of implementation through several existing component elements and structures. The fifth and final chapter records the findings of the study. Among the key findings---the pastor as an agent for change must assume multiple roles: visionary, interpreter, enabler, spiritual guide, preacher, teacher, and umpire. The Council on Ministries must understand its role in the planning, organizing, coordinating, staffing and evaluation process. Finally, the policy-making body of the local church must be willing to implement the recommendations for change and transformation.

The lack of shared leadership between clergy and laity presents a challenge to the small rural church. A model of ministry for engaging the pastor and laity of a small membership rural church in educational, spiritual, and action experiences to help them maximize their human potential as co-laborers in God's vineyard has been developed in this dissertation study. Its purpose is to teach and model an approach to helping clergy, lay leaders and members of the congregation learn to share leadership and work together in order to change the way people think and behave in the areas of worship, mission and evangelism. The approach used includes the engagement of a church administrative council in a nine week Bible study of selected scriptures to help them gain an understanding of the nature and mission of the church as well as the role of clergy and laity in accomplishing that mission. At varying times in the progression of the study sessions, members of the administrative council are requested to begin modeling certain specified behaviors. Questionnaires are used at specified intervals during the ministry project to gauge progress and provide feedback for follow-up in succeeding sessions as well as evaluation of the project. This model of ministry is simple enough for any small congregation to adopt and powerful enough to be profitable. Yet, it is adaptable for use in any congregation where the lay leadership can be intimately involved with the congregation.

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).

A myriad of issues face the rural and small membership A.M.E. churches, such as lack of long-range planning, high denominational assessments, recurring financial problems, inadequately trained pastors, frequent pastoral movement, and acceptance versus adoption, making survivorship difficult. Therefore, the EMPRO Model (i.e., The Empowerment Project) is an instrument that will positively impact the A.M.E. Church and its treatment of the rural and small membership churches. To be sure, the Empowerment Project is capable of delivering the necessary tools and skills (planning, budget preparation, polity, calendar preparation, church history, stewardship and tithing) to the leadership (clergy and laity) of rural and small membership churches which will enable them to perform at a much higher level. Succinctly, the Holy Spirit is the ultimate vehicle that enables the Empowerment Project to move forth. It was the invisible presence of the Holy Spirit that empowered the Fairfield A.M.E. Church to exhibit an outward resolve to keep hope alive. Empowerment is the enhanced ability to accomplish clearly identified goals and objectives. The procedure was to select five A.M.E. churches from the Atlanta/North Georgia Conference of the Sixth Episcopal District of the A.M.E. Church to participate in the Empowerment Project. Each church fits the definition of either rural or small membership, or both. Four of the five churches selected were actually located in rural areas. The other church is located in the city of Atlanta. The churches selected have experienced similar struggles and difficulties. The findings of the study showed that the training seminar forum is a powerful tool for imparting information. Other results were: (1) The topics offered during the seminar sessions strengthened the participants' knowledge and understanding of the A.M.E. Church in general. (2) The information relating to budget preparation and church planning provided additional insights into how the congregation would better be able to meet its goals because of better planning. (3) The session relating to the need for the local church to develop a mission statement that clearly outlined what it saw as its own identifiable mission caused the participants to be better able to identify 'do-able' local goals and objectives. (4) The seminar sessions provided an opportunity for useful dialogue to be exchanged between the key officers of the church concerning the mission and purpose of the local church. (5) The seminars provided the 'how to' for all of the participants involved. (6) Pastors viewed the training as an enormous help to their local church ministry. A more informed pastorate and a more informed laity bring about a much higher level of local church performance, i.e., empowerment . When folks know what to do and how to do it, the overall functioning of the church is enhanced and, thus, empowered.

Abstract not available.

The purpose of the project was to encourage and increase the level of Christian Fellowship (Koinonia) and involvement in the Trinity African Episcopal Methodist Church, Atlanta. The church is situated in what was a transitional community. It is now approximately 98% black in the South West section of the city. The project consisted of five (5) consecutive weeks of student input. It involved 24 - 42 members, divided into three (3) groups. Group A, the control group, attended the worship services and took the questionnaire. Group B, the target group, attended the worship services, attended the input sessions, and took the questionnaire. Group C, the super target group, participated in all of the above activities, in addition to engaging in encounter sessions with the student. The worship services were the traditional order of worship of the A. M. E. Church with an emphasis on fellowship, i.e., the call to worship, the scriptures, the prayers, the hymns, and sermons. Five (5) sermons were preached focusing on the need for fellowship, what it is, and how it can be accomplished and maintained. The input sessions were weekly, one to one hour and a half (1-1.1/2) sessions consisting of study sessions, discussions, group interaction, prayers, and the sharing of a repast. The encounter sessions with the student consisted of frank dialogue between the student and participants in Group C. The overall hypothesis was that as a result of the worship and preaching services the participants would show an increase on all positive statements the questionnaire; and that Groups B and C would show more of a significant change than Group A, and Group C would show more of a significant change than either of the other two groups. While there was some positive movement by all of the groups, there was not enough of significant changes to merit any real attention. This does not mean that the project was a failure. For in the ensuing months following the project there was an increase in persons joining the congregation, expressed appreciation for the church by members who participated in the project, increased attendance at most of the church functions, and a much better enthusiasm regarding the local church and the Church in general. For this I am grateful to the Lord. The first-half of this final report consists of the writer's reflections on the Black Church as a unique religious institution; The calling to the Black church to address itself to the historical mission of the Black church and the mission of the Church; the writer's theory of ministry; and a survey of the meaning of Liberation and Koinonia from biblical, theological, and sociological perspectives. The second-half of the report focuses on the actual project involving the writer's understanding of liberation and Koinonia and an amalgamation of the two. Charts, graphs and tables have been inserted to aid the reader in ascertaining the mathematical breakdown of the growth-decline of the project participants. The final chapter focuses on the future aspects of the writer's ministry, goals for the church as well as for the writer.