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This qualitative case study addressed the problem at a West Indies theological college that lacked the ability to provide courses for spiritual care training by using the teaching methodology of clinical pastoral education (CPE). CPE is an experiential process using a clinical method of learning to interpret human conditions. Spiritual care training through CPE teaches clerics how to help persons find meaning in life's situations and make connections with their God. Guided by the frameworks of transformative learning and critical theological reflection, this study explored the lived experiences of 5 purposefully selected CPE students who participated in 1 unit of CPE training at the college. Interview data were coded and analyzed to uncover emergent themes. The findings revealed these overarching themes: (a) personal empowerment, (b) increased pastoral care competencies, (c) increased sensitivity to suffering, and (d) connectivity to self-care and ministry. The interview data provided the impetus for the developed CPE Orientation (CPEO) to help students obtain basic skills in pastoral/spiritual care and critical theological reflections. It is recommended that persons with advanced CPE training could conduct the CPEO training, negating the need for a certified CPE supervisor expertise. Positive social change may occur when pastoral/spiritual care training is provided to clergy and laity to improve basic pastoral/spiritual care skills by helping clergy and parishioners respond to stressors in a healthy manner. Theological education that promotes spiritual care for persons in crisis may benefit the world and presents an avenue for social change to occur in the communities where clergy serve.

This qualitative case study addressed the problem at a West Indies theological college that lacked the ability to provide courses for spiritual care training by using the teaching methodology of clinical pastoral education (CPE). CPE is an experiential process using a clinical method of learning to interpret human conditions. Spiritual care training through CPE teaches clerics how to help persons find meaning in life's situations and make connections with their God. Guided by the frameworks of transformative learning and critical theological reflection, this study explored the lived experiences of 5 purposefully selected CPE students who participated in 1 unit of CPE training at the college. Interview data were coded and analyzed to uncover emergent themes. The findings revealed these overarching themes: (a) personal empowerment, (b) increased pastoral care competencies, (c) increased sensitivity to suffering, and (d) connectivity to self-care and ministry. The interview data provided the impetus for the developed CPE Orientation (CPEO) to help students obtain basic skills in pastoral/spiritual care and critical theological reflections. It is recommended that persons with advanced CPE training could conduct the CPEO training, negating the need for a certified CPE supervisor expertise. Positive social change may occur when pastoral/spiritual care training is provided to clergy and laity to improve basic pastoral/spiritual care skills by helping clergy and parishioners respond to stressors in a healthy manner. Theological education that promotes spiritual care for persons in crisis may benefit the world and presents an avenue for social change to occur in the communities where clergy serve.

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This study examined the relationship between the continuing professional education practices of Southern Baptist pastors and their tenure in their pastoral positions. A survey questionnaire was designed to collect data about the pastors' continuing education and pastoral tenure. A stratified sample of 500 pastors was selected from the 36,235 Southern Baptist churches according to church membership. A total of 217 (43 percent) of the questionnaires was returned and used in the data analysis. Thirty percent of the pastors reported spending no days in continuing education during the past year. Sixty-two percent spent five days or more in continuing professional education. Tenure was not significantly linked to continuing education among the pastors. A personal perception of ministerial competency was positively related to continuing education. The majority of pastors felt accountable to God and themselves in terms of their competency. They strongly resisted any move toward certification or accreditation. The majority of the pastors did not view mobility as an alternative to becoming involved in continuing education. However, the reasons reported for mobility could be interpreted as needs assessment addressed by professional growth. A majority of the pastors strongly agreed that a basic seminary education did not alone prepare a minister for the pastorate. In addition, they were personally committed to being lifelong learners. However, only a small minority had developed a personal strategy for continuing education for the coming year. Neither part-time nor full-time work status nor past formal education influenced the amount of days spent in continuing education. The level of formal education did increase the pastors' commitment to being "lifelong learners." However, there seemed to be missing links between the following: 1) formal ministerial preparation and continuing professional development, 2) mobility and needs assessment, 3) competency and accountability, and 4) a commitment to lifelong learning and a practical strategy for continuing education.

Towards a Franciscan model of Clinical pastoral supervision is a study of interaction between two movements: Clinical Pastoral Education (CPE) and Franciscan Spirituality. Francis and Clare were the primary founders of the Franciscan movement and Franciscan spirituality arose from their reflections on their unique response of following Christ. From the early Franciscan sources, essential elements are retrieved. Compassion is illustrated as a key quality of this model through textual analysis of four stories of Francis and his early followers. Clinical Pastoral Education is a result of the contributions of three founders: Keller, Cabot and Boisen. Clinical pastoral supervision (CPS) is a distinguishing concept of CPE. Various models of CPS are categorised according to three paradigms of western society: classical, modern and postmodern. The study concludes by framing a Franciscan model of clinical pastoral supervision. Contemplation and compassion are the two Franciscan characteristics which give this model a unique Franciscan dimension. / New Testament / M.Th.

Children detained in juvenile detention centers in the United States are a unique population. They are neither incarcerated, nor are they free to live in society. Although some popular literature does exist on juvenile detention, such literature is minimal. Further, there are few research studies on this population in any field of inquiry. Indeed the entire subject of juvenile detention has been largely overlooked by research scientists, as well as theologians. The focus of this empirical study is the theology and spirituality of children in a single juvenile detention center in New Jersey, US. Currently, there are no studies on this topic. This study begins to address that void and represents the first theological research of its kind on this population. The methodological approach of the thesis is multi-disciplinary. While the study addresses theology and spirituality as separate categories, it also integrates theology with research in psychology and clinical mental health. The project itself consists of 200 individual, face-to-face interviews with male juvenile residents detained in the Ocean County Juvenile Detention Center, Toms River, New Jersey, US. An original questionnaire has been developed by the author as a research tool. This empirical research adds to the academic literature on children in juvenile detention centers in the United States and recommends ways that staff may communicate with children to begin a theological dialogue. Further, this thesis offers a specific methodology and research tool to be duplicated for use in other juvenile detention centers toward working with children in a concrete, evidence-based, spiritual context. v This study also includes a chapter on the evolution of the author’s spirituality and theology in the course of the project and attempts to locate the self of the researcher within the study. Finally, this thesis presents an outline for a new hermeneutic in working with children in a juvenile detention setting. This new approach represents a practical step toward bridging an existing gap between a stated need for a new hermeneutic for working with children in theological literature and its inception. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Towards a Franciscan model of Clinical pastoral supervision is a study of interaction between two movements: Clinical Pastoral Education (CPE) and Franciscan Spirituality. Francis and Clare were the primary founders of the Franciscan movement and Franciscan spirituality arose from their reflections on their unique response of following Christ. From the early Franciscan sources, essential elements are retrieved. Compassion is illustrated as a key quality of this model through textual analysis of four stories of Francis and his early followers. Clinical Pastoral Education is a result of the contributions of three founders: Keller, Cabot and Boisen. Clinical pastoral supervision (CPS) is a distinguishing concept of CPE. Various models of CPS are categorised according to three paradigms of western society: classical, modern and postmodern. The study concludes by framing a Franciscan model of clinical pastoral supervision. Contemplation and compassion are the two Franciscan characteristics which give this model a unique Franciscan dimension. / New Testament / M.Th.

Children detained in juvenile detention centers in the United States are a unique population. They are neither incarcerated, nor are they free to live in society. Although some popular literature does exist on juvenile detention, such literature is minimal. Further, there are few research studies on this population in any field of inquiry. Indeed the entire subject of juvenile detention has been largely overlooked by research scientists, as well as theologians. The focus of this empirical study is the theology and spirituality of children in a single juvenile detention center in New Jersey, US. Currently, there are no studies on this topic. This study begins to address that void and represents the first theological research of its kind on this population. The methodological approach of the thesis is multi-disciplinary. While the study addresses theology and spirituality as separate categories, it also integrates theology with research in psychology and clinical mental health. The project itself consists of 200 individual, face-to-face interviews with male juvenile residents detained in the Ocean County Juvenile Detention Center, Toms River, New Jersey, US. An original questionnaire has been developed by the author as a research tool. This empirical research adds to the academic literature on children in juvenile detention centers in the United States and recommends ways that staff may communicate with children to begin a theological dialogue. Further, this thesis offers a specific methodology and research tool to be duplicated for use in other juvenile detention centers toward working with children in a concrete, evidence-based, spiritual context. v This study also includes a chapter on the evolution of the author’s spirituality and theology in the course of the project and attempts to locate the self of the researcher within the study. Finally, this thesis presents an outline for a new hermeneutic in working with children in a juvenile detention setting. This new approach represents a practical step toward bridging an existing gap between a stated need for a new hermeneutic for working with children in theological literature and its inception. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)