The purpose of the dissertation is to construct an integrated conceptual model of crises intervention for Gikuyu people that would effectively inform the conceptualization of the nature, the methods employed and the purpose of utilizing traditional Gikuyu families and Christian resources for crises intervention. It will also inform the values for integration and the usefulness of systems and the crisis theories for the construction of the model for the Gikuyu. Moreover, the dissertation will report the significance of Christian pastoral resources and the relation to Gikuyu. The model is a strategy in the attempt to revive some of the distorted Gikuyu people's values of family unity (belongingness), which was their norm for intervening into family crises. Family values of unity for the Gikuyu suffered distortion over the years of the Christian missionary work to the Gikuyu in the nineteenth century. The model is limited for use in the Presbyterian Church in Kenya. However, other churches serving Gikuyu people are welcome to use it. The study is intended to be a foundation for the development of authentic literature, focusing upon new approaches toward crises intervention for Gikuyu, intended to mobilize families systems, Christian resources, and other networking systems for better work of crisis intervention. From the systems and the crisis perspectives, the study examines the usefulness of systems and the crisis theories for their relevancy in developing a model of crises intervention for Gikuyu families. It examines the viability of correlation between traditional Gikuyu families resources and the Christian resources, examining how each one is related to the other. The term 'crisis intervention' refers to the usefulness and the effect of the work of correlating resources from the two perspectives. Correlation is the criteria for determining the interdependence of the two sources of intervention. The term 'model' refers to the proposed methods of approaches utilized in reviving values of families interdependency, unity, and belongingness. The term 'differentiation of self' informs the need for family members and significant others to work together for better working crisis, while each maintains individual unique abilities of differentiating intellectual decision-making from those of families emotional fusion. The dissertation uses two methods. The first method is founded on the concepts of families systems and the crisis theories for the construction of an effective model of crisis intervention for the Gikuyu and informing the reasons for its use. Second is the method of correlation which is a theological application to the action of mobilizing and utilizing the traditional Gikuyu resources together with Christian Gikuyu resources. In this second method Christ becomes the common norm of correlation for the purpose of liberation and the giving of hope to the individual and families in crisis. Moreover, through the theological method the integration of the model is accomplished. Before examining the usefulness of systems and crisis theories for analyzing data from the case study of illness, the history of the Gikuyu is examined. The purpose of the history is to inform the guidelines to which this model of crisis intervention should respond. For clarification purposes, these guidelines are the origin of the Gikuyu people, the nature of their corporate living; and the kinship governing principles. As part of the historical motivation of this dissertation, the role which was played by the social protest of the Gikuyu against Europeans and the missionaries is also examined. The protest was a symbol of dissatisfaction of the Gikuyu upon the mistreatment and the abuse of family values. The dissertation has several illustrations of crises intervention based on various concepts of family therapy which include: Uri Rueveni in networking families in crises, Murry Bowen's eight interlocking ideas of family therapy, Edward Wimberly's theory of pastoral care of the Black Church, and also the work of Nancy Boyd-Franklin in multisystems approach to family therapy. In concluding this study, it has been found that Gikuyu family and relational systems can be mobilized to resolve crises within the systems. It has also been discovered that the implication for further research is viable through the analyzing and the questioning of the claims in the data provided in this dissertation.

This project dissertation, entitled Death, Dying, and Grieving: Providing a Ministry of Caring, approaches the issue of establishing a ministry of caring for parishioners who are experiencing grief. Also included in this work is how the disciplines of sociology, anthropology, archaeology and psychology have attempted to address the issue of death and grief. A biblical history of death, dying, and grief is discussed and a theological framework for grieving. The dissertation gives a description of the development of a counseling group, support group and all of the intricacies involved in the institution of a ministry of caring for the Mount Ephraim Baptist Church in Atlanta, Georgia.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

As the United States is in the midst of a proclaimed time of economic distress it is essential to identify the methods which families demonstrate skills of survival. This study is based on the premise that African-Americans have a self-made kin support system and culture which provide resources and skills for the betterment of the family unit. A quantitative methods design is used to identify and prioritize the resources and behaviors utilized by African-American families in time of declared economic crisis. Through the Africultural Coping Skills inventory this study identifies that African-American families within the Metropolitan Atlanta, Georgia area use a great deal of the identified cultural-specific coping mechanisms. In addition, results from the modified version of the Satisfaction with Life Scale demonstrate that the study participant, who served as their African-American family representative, perceived their well-being as positive. A thorough analysis of the study's resulting data and a discussion are provided alongside review of concepts from Afrocentric theory and resource exchange theory. Several recommendations are provided as a result of this analysis and discussion. Recommendations are also provided in hopes of ensuring that continuous efforts are made to document and expose the positive attributes found within African-American family and culture are noted as a natural form of resilience.

This dissertation is an inquiry on what the church should do to respond more adequately to the needs of single mothers in Kenya today. The project was conducted at the shelter for homeless women of the First Presbyterian Church, 1328 Peachtree Street, Atlanta, Georgia. This church is a large, white, middle-class, Christian community. It operates a variety of ministries. One of these ministries is called AMTS (Atlanta Ministry to International Students), which is under the direction of the Rev. Dr. Faked Abu-Akel. It is a ministry which is not only supported by this church, but by other churches such as Oglethorpe Presbyterian Church, Ebenezer Baptist Church, St. James United Methodist Church, St. Martin Episcopal Church, Northside United Methodist Church, and the Presbytery of Greater Atlanta. This unique ministry, in the American setting, will help the project because the persons who are to participate in the doctoral project are familiar with this church. They have previously been invited to various functions of the church. They know it, the ministers, and the role of this student minister in these ministries. The community ministry of this church is a far-reaching one. The writer has been working closely with the pastor, Rev. Charles Black. At times he has introduced Kenyan students to the ministers of the church for help, particularly in furnishing their houses when they come to Atlanta. These ministries have been attracting many international students, making it an ideal venue for this project. The church in Kenya is not adequately responding to the needs of single mothers and their children. It will, therefore, be ideal to carry out the project in a place where the church is responding to the needs of the less fortunate members of the society. Working there, I am able to gain some insights from the dynamic operation of this church. It operates a shelter for homeless women, a ministry to international students, a food pantry and clothes closet for the underprivileged. The doctoral project described in this document is designed to benefit participants from Kenya who are studying in Atlanta colleges and universities and those working in the city. It will involve married women and men, single mothers, and leaders from the Presbyterian Church of East Africa. It is designed to enable single mothers to express their pain, their anger and frustrations. The participants will struggle with the question of the acceptance of single mothers as people who do not deserve condemnation from both the church and the society, but love, care and recognition. Six group sessions will be held at the church where participants will listen to one another, have dialogue, hear stories from single mothers, and listen to three presentations by experts in African Traditional Religion, Presbyterian Practice and Procedure, book and field research by the writer. It is anticipated that by the end of the project three major issues will have emerged. These are, briefly, that: (a) there are a lot of injustices done to single mothers by the church and the society in Kenya. (b) there is a persistent denial, by the church, of the existence of this class of women who are single mothers. (c) a creative response to these needs will be by teaching, and by the church acting as an agent of social change. There is a need for a ministry to single mothers in the form of a support group.

The purpose and focus of this work is to seek practical means by which local African-American congregations can minister to persons living with AIDS (PLWAs), and to institute an educational awareness model which emphasizes prevention of the HIV virus. The impetus for the study was a pastoral clinical education program which brought the researcher in contact with HIV/AIDS patients and their families. The study and resulting model for ministry is designed to inspire clergy and laity to institute sharing and caring ministries for PLWAs. Members of the faith community are challenged to respond to the Biblical mandate of Jesus Christ by developing compassionate outreach programs in their local communities. Having studied the literature, the time has come to demonstrate the practice of this ministry issue at the Antioch African Methodist Episcopal Church (A.M.E.C.) in Decatur, Georgia.