This study was based on the premise that most people made funeral arrangements only after a death had occurred and within a setting of emotional turmoil. The desire of the study was to make available material, and instruction which would help to prepare the practical materials, providing information for the survivors of the deceased listing the desires of the deceased for his or her bodily disposal. When this material had been completed it was found that over seventy percent of those who used the material, made their actual funeral arrangements or consciously made known their desires for their funeral arrangements, either in writing or verbally, before any time of trauma or crisis, and made others significantly more alert to the planners real desires for such a time. The over sixty-five (65+) age group is closer in years to the time of death when time is considered in the biological development of life. This age group will naturally have a larger percentage of deaths per thousand of population than any other age group in America. Florida contains the largest number of persons within this age group of any state. Our ministry location presents added problems in death crisis times because of location and problems of relationships to other geographic locations. Age, also, opens a door to the awareness of the need for pre-preparation that is usually ignored at other times of life. This same 'age' provides for the opportunity for an unusual ministry of pre-preparation. It is this ministry which was planned for and evolved from this study project. The average age and health conditions of the membership of the congregation to which the study was directed, provided a sense of urgency and emphasized the need for this act of ministry. This program resulted in financial outlay decrease. Emotional upset was seemingly eased for each participant. The study reflects information that could be available to any group that shows elements of interest for such a ministry. Although the study deals with an emotionally sensitive area, it also helps to remove the concept of morbidity which is found ingrained into the minds of many of the people who are approached on this subject. This study is, above all, a report of what is (in age and death) and what can or should be accomplished through a ministry of pre-preparation. Chapter VI stands alone as the focus of this study. It contains the goals toward which and from which the act of ministry evolved.

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 project dissertation entitled 'Death and Grief: A Proposed 'Cycle of Compassion'' hinged on two hypotheses which received a favorable hearing at the Lakeside United Methodist Church in Huntsville, Alabama January 1990. The first hypothesis stated that the church is the important place for teaching grief awareness and resolution. Hypothesis Two asserted that a cycle of compassion is a process that the minister can develop with the congregation to overcome death and grief. There were several reasons why these hypotheses were operant in this project dissertation. Hypothesis One was validated because people do gather at church and problems with grief will always be a part of the human predicament. Moreover, this hypothesis espoused the belief that grief has to become a conscious reality before it can be resolved. Hypothesis Two rightly assumed that the minister and congregation are human agents of divine comparison to the bereaved. The significance of this study for other congregations lay in the fact that it brought together a coalition of several ministry emphases---evangelism, missions, worship and Christian education---through which the cycle of compassion may find development and fruition. The cycle of compassion fills the void after the crowd thins out and the banquet is over. It also moves immediately to settle down with the griever in an extended period of grief sharing and healing. Through it all, God takes the initiative in putting our shattered lives back together again.

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.

Purpose. The purpose of this project was to explore ways and administrative means for fostering change in the Presbyterian Church of East Africa in terms of leadership and personnel appointments. This denomination, with historical roots and structure in the Presbyterian Church of Scotland, functions now as an African denomination with unique situations relative to its culturally diverse membership. This study was initiated by the current surge in church growth and expansions in Kenya, and a subsequent decline in effective church leadership. The current shortage of ministers and other personnel has intensified the problem and created a style of church administration characterized by 'authoritative leadership' controlled by a few. This has diminished the kind of leadership needed for the broader areas of ministry required by church growth. The current procedure for the appointing of personnel in parishes, in church sponsored schools and in hospitals is also quite inadequate. This study was designed to determine the specific problems and to seek ways to help correct the situation through some changes which can be recommended to the church. Method and procedures. This project was undertaken at the Interdenominational Theological Center in Atlanta, Georgia, under the leadership of a faculty appointed doctoral committee, with assistance from ministers and their families from the Presbyterian Church of East Africa studying in Atlanta, other Presbyterian students from Africa, consultants, as well as P.C.E.A. members and Church officials in Kenya. The local participants were used as a project group which met in six structured discussion sessions, each with different foci, two of which were led by church consultants. Questionnaires were used as research tools with local participants as well as participants in Kenya. Church officials in Kenya were interviewed by telephone, with a follow-up analyses by the project group and the writer. The project input also reflects the writer's library research including books and periodicals which were obtained directly from Kenya. A historical study was made of different types of leadership styles and personnel appointment procedures employed from the inception of the Presbyterian Church of East Africa with Scottish missionaries denomination through models currently operating in the denomination. Conclusions and recommendations. This study concluded with recommendations which can be summarized as follows. 1. The suspension of the 'Right of Call' by the denomination in the early 1960s was done without careful study. After making the desired adjustments and changes, this method of posting pastors should be introduced again as a pilot project in certain areas for a period of ten (10) years to determine the effectiveness of this process. The Appointments Committee should monitor the implementation of the 'Right of Call' by parishes, and be allowed to intervene in situations where the respect of the 'Right of Call' is assessed to be abused. The final appointment letter should come from the Secretary of the Appointments Committee, thus reminding the pastors that they are answerable both to the parish and to the presbytery. Ministers salaries should then be determined in accordance with the 'Right of Call,' and funds should be made available to develop those areas which have no 'Right of Call.' 2. Reduce the bureaucracy of P.C.E.A. by returning the power of leadership to the Presbyteries. This will remove the power from the 'head office' personnel (Moderator, Secretary General, and Finance Officer) to local Presbyteries, thus, allowing a more democratic form of leadership. This will also allow a more democratic form of appointment of personnel for ministers, hospitals and schools, wherein local tribes, cultures and customs can be taken into consideration with respect. Allow the office of the moderator of the General Assembly to be more of a ceremonial office rather than an executive office. During the study it was determined by the project group and the writer that the Presbyterian Church of East Africa has been influenced by the episcopal system of bishops which is antithetical to denominations in the (Presbyterian) Reformed tradition. Merge head office 'departments' into 'desks' with similar areas of concern, so that there are fewer personnel in the head office, further strengthening the administrative role of Presbyteries. 3. The church should take seriously its pastoral responsibilities in church sponsored schools and institutions and appoint a minister in every Presbytery to serve in a pastoral capacity in schools and institutions. 4. Consider paying the three top employees of the church sponsored hospitals through the hospital's Boards. Also allow overseas volunteers or missionary staff to work in hospitals for not less than two years in order eliminate the problems created by shorter terms of service.

This paper documents the activities of the leadership team of Central United Methodist Church (CUMC) in its outreach mission to University Homes. University Homes is a public-owned housing project located in the heart of the Atlanta University Center community. The primary methodology was the corporate use of an intercessory prayer book, Forty Days for Five People by G. Ross Freeman. The thesis is that spirituality consisting of contemplation and prayer with a foundation of Christian Education are significant tools of empowerment---especially for persons with no previous history of mission outreach---which allow Christians to become committed and involved in order to undertake a coordinated effort of missions to poor and underprivileged persons living in public housing. Also, church leaders and other laity in an affluent middle class church with no previous history of mission involvement with public housing can be equipped spiritually through the vehicle of prayer to undertake a vital mission project. Therefore, the church will begin impacting its community by adhering to its mission statement to impact the community by inviting children, youth and adults to Christ. The leaders were challenged to spend time reflecting and praying for designated people of the community. After this phase, these persons voluntarily visited those for whom they had been interceding in order to openly communicate what the Spirit of Cod had revealed to the leadership, and to lay a foundation in order to build meaningful relationships. This project will focus on the dynamics and praxis of the local church's attempt to participate in vital missions in a public housing project, and the role of the associate pastor as mediator/facilitator between the public housing community and the church. The purpose of this study is to examine the reasons inner-city churches have problems engaging in missions to local public housing residents. This project will also present a model with specific alternatives for inner-city churches to become better neighbors in missions to their local communities. Chapter I outlines the overall purpose for the study, presenting the ministry setting and the associate pastor's role in developing strategies for missions praxis. Chapter II focuses on the project in action and the phases of this outreach ministry. Chapter III recounts the history of missions, highlights the relationship of the black church to its community, and reviews the literature on urban mission models for inner-city churches. Chapter IV provides insight into the implications of this project through discussions of spirituality and Christian Education. Chapter V concludes with evaluations, project summary, and reflections.

This project dissertation, entitled 'Grief Management: Programming for Care in the Local Church', addresses the issue of grief that is caused by the death of a significant other. This work also includes information on the dynamics of grief; grief management resources from psychological, sociological, and theological perspectives. In addition, it gives an overview of the African American church as a resource for grief support. The dissertation provides a model for programming for grief management and grief support for the Ben Hill United Methodist Church in Atlanta, Georgia.

According to the report of the Communications Committee of the Presbyterian Church of East Africa (P.C.E.A.) to the 15th General Assembly, the church is aware of the immensity of information, education and revelation that can be shared and disseminated through the print media in the church. 1 However, to effectively disseminate the Gospel through the print media requires some creativity and administrative initiatives in the national office and particularly in the division of Communications and Publishing. As an initiative proposal, this dissertation examines how the P.C.E.A. has used print media from the missionary period (early 1900) to the mid-1990s, and offers proposals for maximizing print media impact in church development and social transformation. This dissertation is the final stage and result of a Doctor of Ministry project study and research conducted in Kenya and the United States between 1993 and 1997. Four parts comprised of eight chapters compose the dissertation. Part I is the ministry setting, containing chapters One and Two. Chapter One is a brief description of the nation of Kenya in terms of geography, history and politics. It is the wider context of this project. Chapter Two introduces the Presbyterian Church of East Africa as the central setting of the project. The history, the organizational structure and theological stance of this church are here discussed. Part II is the main body of the dissertation. It is the ministry issue, and it is divided into Chapters Three and Four. Chapter Three contains the history of print media in the P.C.E.A., with some remarks on the early beginnings of print media in Europe. Chapter Four is a brief examination of biblical and theological basis for print media use. Part III is the project, containing Chapters Five and Six. Chapter Five includes a review of six key texts which have been helpful in this research. The texts are: Keeping Your Church Informed by Austin Brodie; 2 Let the People Know: A Media Handbook for Churches by Charles Austin;3 Communications Media in the Nigerian Church Today by Boniface Ntomchukwu;4 How to Publicize Church Activities by William J. Barrows, Jr.; 5 Communication for Development by Karl Lundstrom; 6 and Hope for Africa by G. Kinoti.7 This chapter also includes questionnaire responses from a cross section of participants in Kenya and America, including the P.C.E.A. ministers living in Atlanta at the time, and members of the International Class of First Presbyterian Church-Atlanta. Chapter Six includes interviews, briefs from some P.C.E.A. leaders, and workshop proceedings from the P.C.E.A. Nkoroi and Chuka churches and from First Presbyterian Church-Atlanta. Part IV is the project evaluation. This final part contains Chapters Seven and Eight. Chapter Seven discusses recommendations for possible implementation of the proposals or suggestions made in the dissertation. These primarily relate to finance, training and structural innovations and changes. Chapter Eight is the conclusion, restating the purpose of the project. It emphasizes questions of faith and the sense of urgency in doing whatever it takes to maximize the impact of print media in the P.C.E.A. for God's glory and the blessing of the church.

The purpose of this dissertation was to develop a discipleship training program at New Horizons Church of God in Christ. The model sought to develop this program with a view towards incorporating elements of the tradition of the Church of God in Christ along with Bible study and intercessory prayer. The project was composed of eight weekly sessions. The purpose of this project was to determine whether this style of training, in conjunction with traditional forms of spiritual formation already in place, would promote more committed church members. This project was developed out of the writer's personal concern for retaining new and oriented members. At the heart of this dissertation is the theory that spiritual transformation takes place as a result of intentional and, consistent Bible study and prayer in a small group setting in addition to the Holiness-Pentecostal discipleship uniquely appropriated through its traditions, worship style and community. The result of this study exposed an added dimension necessary to the process of transformation already present in the Pentecostal Church; that is the small group, in-depth study of the Word of God that promotes a hunger for scripture and therefore a hunger for God. The ultimate aim of this study was to find a way to develop commitment to one's faith in the context of the Church of God in Christ. This project was developed in response to a perceived lack of commitment and understanding of the nature and definition of what it means to be a disciple of Jesus Christ.

In general, the number of Christian male disciples are less than women disciples in all churches. This phenomenon is prevalent in churches throughout America. C. Eric Lincoln, (Lincoln, 1990), conducted a study where he found that 70% of the adults who attends church are women. A misinterpretation of the patriarchal style of leadership and a lack of empathy for the dilemma of today's men shed great insight into the problem of men not attending church regularly. The misinterpreted patriarchal style of leadership is very confusing too men who want to share the leadership of the church. Women seem to endure this style of leadership better than men, but this probably because women are socialized by the church and society to consider themselves the weaker of the sexes in all phases of life. Empathy from male pastors toward male parishioners is inadequate for several reasons. Males are socialized to be strong and not show true emotions when faced with crises. This leads male pastors to be indifferent to many of the issues that male parishioners face on a day to day basis. Because men have a general inflexibility and fear about expressing their feelings, when these men become pastors and unless they are taught how to empathize with their brothers, they carry these inadequate traits of leadership to the pastoral office.