This thesis covers the uncertainty of empirical prediction. As opposed to objectivity, I will discuss the practicality of statistics. Practicality defined as "useful" in an unbiased sense, in relation to something in the external world that we care about. We want our model of prediction to give us unbiased inference whilst also being able to speak about something we care about. For the reasons explained, the inherent uncertainty of statistics undermines the unbiased inference for many methods. Bayesian Statistics, by valuing hypotheses is more plausible but ultimately cannot arrive at an unbiased inference. I posit the value theory of money as a concept that might be able to allow us to derive unbiased inferences from while still being something we care about. However, money is of instrumental value, ultimately being worth less than an object of “transcendental value.” Which I define as something that is worth more than money since money’s purpose is to help us achieve “transcendental value” under the value theory. Ultimately, as long as an individual has faith in a given hypothesis it will be worth more than any hypothesis valued with money. From there we undermine statistic’s practicality as it seems as though without the concept of money we have no manner of valuing hypotheses unbiasedly, and uncertainty undermines the “objective” inferences we might have been able to make.

This thesis proposes the development of a narrative methodology in the British Methodist Church. Such a methodology embraces and communicates both felt experience and critical theological thinking, thus producing and presenting a theology that might have a constructive transformative impact on wider society. In chapter one I explore the ways in which the Church speaks in public, identify some of the challenges it faces, and consider four models of engagement. If the Church is to engage in public discourses then I argue that its words need to be relevant and connect with people’s experiences. To ground the thinking I focus on the context of the British Methodist Church and explore how the Church engages in theological reflection through the lens of its thinking on issues of human sexuality. Chapter two reviews how theological reflection is undertaken in the British Methodist Church. I describe how the Methodist Quadrilateral of Scripture, tradition, reason and experience remains a foundational framework for theological reflection within the Methodist Church and consider the impact of institutional processes and the ways in which the Methodist people actually engage with theological thinking. The third and fourth chapters focus on how the British Methodist Church has produced its theology of human sexuality, giving particular attention to the use of personal and sexual stories in this process. I find that whilst there has been a desire to listen to the stories of the Methodist people, there has not been a corresponding interrogation or analysis of their stories so as to enable robust and constructive theological reflection on these experiences. Using resources from Foucauldian approaches to discourse analysis, I critique key statements and the processes involved in their production, offering an analysis of this body of theological thinking and indicating where possibilities for alternative ways of thinking and acting arise. The proposed methodology draws upon resources from social science methodologies, and in chapter five I look at the use of personal experience and relevant strategies of inquiry that prompt reflection on the hermeneutical process and employ narrative approaches in undertaking, analysing and presenting research. The exploration shows that qualitative research methodologies offer resources and methods of inquiry that could help the Church to engage with personal stories in its theological thinking in a robust, interrogative and imaginative way. In chapter six an examination of story and narrative is undertaken, to show how they have been understood as ways of knowing and how they relate to theological inquiry. Whilst acknowledging some of the limitations of narrative, I indicate how it offers constructive possibilities for theological reflection and could be a means for the British Methodist Church to engage in public discourse. This is explored further in chapter seven, which looks in more detail at how the British Methodist Church has used narrative in its theological thinking, and outlines areas requiring further attention in order for a narrative theological methodology to be developed, namely: attention to the question ‘whose experience?’; investigation of issues of power and the dynamics involved in the process of the production of theological thought; how personal stories and experiences are interrogated and how narrative is constructed; and how narrative might be employed within the Methodist Quadrilateral. The final chapter considers the advantages and limitations of such an approach, whether the development of such a method is possible in the Methodist Church today and its potential for helping the Church to engage in public discourse more effectively. I argue that this methodology can provoke new theological insights and enable new ways of being in the world.

This study offers a practical theology of evangelism for black churches in an increasingly postmodern American cultural context. As a postmodern politics of difference challenges the traditional construction of black racial identity and religious pluralism challenges the basis of Christian confessional commitment, the black church must reassess what it means to bear witness to a distinctive black Christian faith tradition. As a work in practical theology, this reflection emanates from a consideration of how these issues manifest in a concrete situation. Specifically, the dissertation investigates the practices and self-understanding of three historically black collegiate gospel choirs (HBCGCs) affiliated with predominantly white major research universities in the greater Boston area. The descriptive analysis of these HBCGCs and the ecclesiological discussion that follows assume a reflexive quality whereby the research on HBCGCs contributes fresh insights regarding the nature of black Christian community within a racially diverse and religiously pluralist social context even as the praxis of HBCGCs is subjected to critique through the normative gaze of black theology. This dialogue includes voices from black postmodern cultural criticism in order to develop a black postmodern ecclesiology that preserves the distinctiveness of the black Christian tradition through the exercise of narrative discipline while embracing a reconstructed notion of communal solidarity that is strengthened by difference. From this black postmodern ecclesiology, evangelism emerges as the ecclesial practice of extending the church’s communal witness across the boundary lines between church and world through mutually critical transformative exchanges. The study brings black postmodern ecclesiology into conversation with cross-cultural missional theology and postliberal communalism to arrive at a narrativist confessional approach to evangelism that affirms the particularity of the Christian gospel while recognizing the work of the Spirit outside the church. The descriptive analysis of HBCGCs aids in imagining the practical implications of this approach as they creatively embody aspects of the communal life of black churches, thereby providing unique extra-ecclesial spaces within which mutually critical transformative exchanges occur between those for whom the black Christian tradition is normative and those for whom it is not—risky exchanges the outcomes of which are unpredictable, yet beautiful and joyful.

La iglesia luterana en El Salvador, es el producto del trabajo misionero del sínodo luterano de Missouri, su desarrollo posterior a sido un desafío para sus autoridades, en la primera parte se aborda el surgimiento del Estado salvadoreño desde los años previos a la conquista, pasando por la colonia, de donde surge buena parte de su tradición religiosa, su independencia de España hasta la guerra con su vecino país Honduras, por aquellos años llega luteranismo y se fundan las primeras iglesias. La estructura que adopto y su posición en relación a la guerra civil finalizan esta primera parte. La segunda parte hace una reseña del camino que siguió después de la firma de la paz que dieron fin al conflicto, la estructura que adopto bajo el periodo de paz y los problemas que afronta en relación a los recursos y a su feligresía, su concepción de la teología de la vida y su relación con el movimiento social, los nuevos desafíos que afronta en relación a su identidad y a la violencia social. La tercera y última parte hace referencia a las oportunidades en medio de la crisis, la misión social de la iglesia, su diaconía como parte de la teología práctica, la planeación estratégica en vista de su futuro, finalizando con la apuesta por relaciones más democráticas y participativas además de los posibles caminos a seguir. / The lutheran church in El Salvador is the product of the missionary work of the lutheran synod of Missouri, its further development has been a challenge to their authority, in the first part deals with the emergence of the salvadoran state from the years before the conquest, to the colony, where there was a large part of their religious tradition, independence from Spain until the war with its neighboring Honduras, in those years lutheranism arrives and founded the first churches. The structure adopted and its position in relation to the civil war ending this first part. The second part is a review of the road that followed the signing of the peace that ended the conflict, the structure adopted in the period of peace and the problems it faces in relation to resources and his flock, his conception of theology of life and its relationship to social movement, the new challenges facing in relation to their identity and social violence. The third and last part refers to the opportunity in the midst of the crisis, the social mission of the church; its diaconal as part of practical theology, strategic planning in view of its future, ending with the democratic commitment and relationships participatory addition to possible ways forward.

An examination of the spiritual and temporal roles of Catholic chaplains in WW1 in France and Belgium. All the formative influences at home are assessed from religious, political, social, and geographic perspectives. The roles of the bishops in England and Ireland are reviewed and how their post war ambitions were interpreted at the Front are explained. Lancashire's traditional Catholic strength makes it a significant contributor, not least as the fulcrum between Irish and English catholics.

This thesis discusses the impact of HIV in Edinburgh on infected individuals, professionals and the Scottish churches. It is grounded in contextual practical theology, offering reflexive responses to evidence gleaned from oral histories. The thesis documents the development of a local agency, Waverley Care, exploring the influences and pressures that contributed to its distinctive ethos. The author was employed as chaplain to people living with HIV from 2000 – 2016; the pastoral and professional relationships that emerged from that ministry form the foundation for the research. Unstructured interviews were conducted and Interpretative Phenomenological Analysis was used to analyse, interpret and reflect on the resultant material. Personal stories and perspectives were shared, both by people living with HIV and by professionals in the field. The impact of living with HIV is shown by discussing issues such as the ongoing impact of HIV-related stigma and the challenges associated with living long-term with the condition. Attention is paid to the challenges arising as a result of multiple bereavements and the resultant spiritual questions that emerge. The impact on physicians is also evidenced, in particular the transition from treating patients before the advent of effective medication, to the situation in 2016 when HIV has been re-classified as a chronic illness. Recommendations on areas of ongoing concern are made for decision makers in public health, the churches and Waverley Care. Deep reflective analysis is offered, using the Stations of the Cross and models from bereavement work to provide frameworks for understanding. The contribution of the Scottish churches to the establishment of support services is recognised; the churches’ influence, both positive and negative on discourse on human sexuality is discussed. The research evidences the impact of the provision of spiritual care within a secular agency, showing that it is possible to create sacred space and to deliver a sacramental ministry within a non-church setting.

D.Litt. et Phil. / Having lost its prominent position at the centre of Western society, the church currently finds itself in a post-Christian era. This position leads to a drastic loss of members (Braaten & Jenson 2002:21). Estrangement in churches therefore brings about a new dialogue regarding the identity of the congregation which constitutes the essence of its reason for being (Greenwood 2002:21 ). The identity of the congregation as a missional faith-community is indispensable to a healthy, growing congregation (Van Engen 1996:26; Frost & Hirsch 2003:15; Guder 1998:3). Theologians agree that the loss of this identity constitutes one of the main reasons for churches declining influence. This necessitates a reorientation of the true essence of being church. The changing of the times is an important factor, because it challenges the local congregation to grow towards becoming the missional faith-community that God has in mind. A missional faithcommunity is exemplified by a congregation that rethinks its essential identity and purpose for existence. This reorientation restores the local congregation's true nature to God's original plan and objective, thus enabling it to meaningfully embody the Missio Dei. It was therefore important to undertake a comprehensive literary study in order to ascertain the definition of a faith-community, how it is formed, how it is sustained and how it may demonstrate its missional purpose. This study has a dual contribution in that it presents a systematic PracticalTheological study of the essence of church and that it allows for the development of a contextual model. This model was developed and tested through a process of participative action research in the context of two AFM-congregations. The method also allowed for the formation of a measuring-instrument which will enable congregations to do self-evaluation. In the future this PracticalTheological study may form a guideline for meaningful church-development while the developed incarnation model will enable the local congregation to function as a missional faith-community.

This research considers the role of those who support voluntary youth leaders in their responsibility to nurture spiritual development in children and young people. It discusses particularly those who work in organisations with an ethos of supporting such spiritual development and at the same time of welcoming members of many faiths and encouraging their full participation in their various faith traditions. The specific context of the research is the work of the Guide Movement and, in particular, of Girlguiding in the United Kingdom. The research addresses the current challenges but also the enormous value of providing for young people a multi-faith space in which it is genuinely ‘OK to do God’. It discusses the issues which leaders are raising and some suggestions which trainers have made for addressing these.

Fertility lies at the heart of Life: it re-invigorates and regenerates. It is one of the most intimate areas of human existence. Worldwide, infertility is on the increase. However, advances in biomedical technologies, such as in vitro fertilisation (IVF) give hope to those who are suffering from infertility. At the same time it brings the question of moral responsibility into focus. The availability of donor sperm and eggs, coupled with greater recognition of the rights of lesbians and gays to become parents either by adoption, utilising donor material, or openly exercising their rights as already existing parents, have complicated previous more conservative understandings of what ‘family’ means. The epistemological point of departure of this research is described in Chapter 3 and is positioned within postfoundational practical theology, with an emphasis on critical emancipative feminism. The underlying research methodology is the narrative approach, embedded in social constructionism. The research explores the narratives of four couples. These co-researchers, affected by infertility and childlessness, share their stories of surrogacy, secondary infertility, gay parenting and miscarriage that are presented in Chapters 4 to 7. In Chapter 2 the researcher includes her story as someone living with infertility. Particular attention was paid to understand and develop insights concerning preferred lives of fruitfulness in spite of infertility and childlessness. The explored narratives revealed varying discourses that are introduced through out the thesis, but are specifically integrated in Chapter 8. In the final chapter the author reflects critically on the research and writing process as a whole. / Thesis (PhD)--University of Pretoria, 2009. / Practical Theology / unrestricted

As a Euro-African I wish to explore the validity of the idea that worldview factors are fundamental in determining the praxis of administration. From observation and experience, problems with the practice of administration appear to be generic, rather than primarily personal. (It was noted, however, that personality and temperament also play a role.) The enquiry focuses on Shona and Ndebele Christians in Zimbabwe. As the field of study is Practical Theology and to give a theological foundation for and, perhaps, at least a partial solution to some of the perceived problems, a nascent theological approach to administration is presented, together with proposed training courses in administration and leadership for Bible colleges. Because the notion of administration is somewhat abstract, a fivefold framework was used comprising Planning, Organising, Leading and Controlling, all performed within Time. Questions on the connections, values, perceptions, expectations and use of these components by Shona and Ndebele Christians were discussed in light of their worldviews. Although the intended research approach was social construction, the need for the framework undercut this approach somewhat. I also came from a moderately soft postfoundationalist viewpoint, using narrative practical theology. Six Christian leaders as co-researchers – three Shona and three Ndebele; three Pentecostal and three non-Pentecostal – shared their multicultural insights through personal anecdotes and narrative interaction. Chapter One, in two parts, begins with a personal anecdote and other illustrations highlighting some of the difficulties experienced with administration and its processes in a multicultural African context. The research question – whether worldview shapes the praxis of administration – together with sub-problems, is then outlined. The second section explains the research methodology. Chapter Two defines worldview and administration from both the natural and Christian perspectives, to clarify their nature and praxis. Some underlying problems are introduced. Chapter Three explores what constitutes administration in Christian ministry. Here, values and tasks are itemised to reveal the actual content of administration (at least from a local church pastor’s perspective) and some assumptions behind it. Chapter Four presents individual conversations with the six co-researchers. These personal responses begin to highlight the connection of worldview to administrative praxis and some initial issues arising there from. Chapter Five reflects group dialogues, which allow for cross-cultural and cross-theological views. Gender is introduced as a woman para-church ministry leader replaces a pastor. This provides further fusion of views. From there, Chapter Six examines the Shona, Ndebele and Christian worldviews in more depth. Two case studies are explored narratively, to identify how worldview factors impact the praxis of administration in specific settings. Chapter Seven discusses the group’s understanding of the Biblical perspective of administration. A tentative theological approach to administration is offered. And lastly, Chapter Eight summarises the findings, identifies the issues and presents some solutions. The focus for the latter is on possible administration courses for Bible colleges. Although not directly social constructionist, the team affirmed this approach. The intention here is to enhance this training and thus improve administration in Christian ministry for the wider benefit of the Church community. / Thesis (PhD (Practical Theology))--University of Pretoria, 2007. / Practical Theology / PhD / unrestricted