Thesis advisor: Jane Regan / American society has been labeled a consumer culture. Consumer culture is not another term for materialism or a framework to explain one's relationship to money; it is an evolving ethos shaping our vision of ourselves, of our neighbor and the common good. The breadth and depth of commodification in the contemporary West informs the collective imagination in unprecedented ways. This dissertation brings together social science critique, educational tools and theological resources to create models for effective adult disciple building that are adequate for addressing challenges of a dominant culture's ideology and practices. Christian formation practices should heighten the Christian community's awareness of its role in dominant culture, both as inheritors of culture and as agents. This awareness requires transformation in many dimensions of one's being: a holistic discipleship. Jesus reminded his followers, "Where your treasure is there your heart will be also." One of the driving questions of this dissertation is: how can the Christian community wrestle ultimate concerns back from the consumer culture to the heart of God for the world? To address that question the discourse of the dissertation is interdisciplinary while maintaining an ultimate vision for an approach to educating for mature Christian discipleship. The dissertation is structured to include social analysis, a vision of alternatives to the dominant lifestyle promulgated by the consumer culture, and effective pathways toward achieving that vision. The first half of the dissertation analyzes the relationship of contemporary consumer culture and Christian experience. The sociological and historical descriptions of this phenomenon lead toward the question, what are the implications for religious identity and meaning-making in light of the consumerist context? Theological resources include the gospel of Luke, Dietrich Bonhoeffer and Gustavo Gutierrez for highlighting key dimensions of culturally responsive discipleship. There are also two brief cases presented of organizations who are attempting to live out promising approaches to Christian community in light of consumer culture patterns.The second half explores theories that can serve as a framework for Christian education practices. Transformative learning theory is introduced as a resource for cultivating awareness of underlying assumptions shaped by culture that are operative in adult decision making and worldview. Henriot and Holland's pastoral circle is described as a transformative learning tool. The dissertation moves toward a model of adapting the pastoral circle for educating congregations to think theologically about culture for the sake of personal transformation and social action. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Thesis advisor: Jane E. Regan / In theological education in the United States, writing is taught primarily as an individualistic pursuit in which students demonstrate knowledge acquisition and conformity to the standards of academic English. This creates significant problems for students who hail from educational, linguistic, and cultural backgrounds unlike that of the dominant academic context. To address these problems, educators must expand beyond our vision of writing as a utilitarian product created in solitude to see it as a process of student ethical transformation that assists students to construct voices that connect to who whey are and better relate to their audiences and their contexts of ministry. Several resources are explored to support theological educators in enacting this pedagogical shift: 1) composition theory and linguistics describing writing as a socio-rhetorical activity that can aid students in the generative struggle of creating voices; 2) intersectional theory for an analysis of the construction a major theological figure’s prophetic voice; and 3) South African Ubuntu theology to reframe writing as an intentional relational process concerned with the ethical dimensions of communication. The final chapter outlines a practical process of pedagogical change for learners in the classroom and for theological institutions themselves. Given the radical change in the context of ministry and the demographics of our student bodies, theological educators must transform how we teach writing in order to recognize and respond to the educational needs of our diverse students as they prepare for a wide range of vocational callings; to enliven theological writing in the academy; and to increase writing’s relevance and responsiveness to the world and church in which we live and share our lives of faith. / Thesis (PhD) — Boston College, 2015. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

This dissertation emphasizes the need for spirituality studies and practical theology to enter into robust scholarly engagement with dream studies. The study of lived experience and an interdisciplinary approach are key characteristics in all three areas of inquiry. Interconnecting these areas of inquiry opens new lenses for understanding how people experience, remember, interpret, and find meaning within daily experience. Chapter One outlines current trajectories of research in dream studies and highlights gaps in current scholarship regarding the relationship between dreams and Christian spirituality. A proposed framework for dialogue among these three areas of inquiry addresses these scholarly gaps throughout the dissertation. Chapter Two presents key aspects of the physiology of sleep and dreams while also describing prevalent American cultural attitudes towards sleep, rest, and work and their impact on attitudes towards dreaming. Holy Rest is proposed as a contemporary Christian practice with potential to recalibrate unbalanced preferences for productivity and waking experience over sleep and dreaming experience. Chapter Three asserts dreams are meaningful experiences which are potentially spiritually formative and thus require theological consideration. As such, dreamwork can be understood as a spiritual practice. Chapter Four positions dream reports in dialogue with theoretical literature on spiritual life writing as narrative, hermeneutical practices that create habits of recalling memories primarily via writing and using root metaphor. Chapter Five discusses pedagogical implications of research on dreamwork and summarizes common trajectories for research in practical theology, Christian spirituality, and dream studies. Specifically, this dissertation asserts that time imbalances between sleep, rest, and work pose spiritual as well as physiological concerns that impact theological meaning-making in daily life. It locates dreaming experiences as spiritually and theologically relevant and queries the lack of attention to Christian spirituality in contemporary dream studies discourse. It also proposes a means to examine how individuals’ memories may create communal practices of theological reflection based on shared narrative practices of dreamwork and spiritual life writing. This exploration of the hermeneutical, spiritual, and pedagogical significance of dreams and dreamwork suggests the merit of further scholarly examination of other undervalued and unnoticed experiences of daily life.

Through centuries of Christian theology, prayer has held an important role in theology and the ministerial vocation. However, foundational literature on Protestant theological education for ministry does not offer a clear role for the practice of prayer in the theological classroom. In order to explore the relationship between theology and prayer in the context of theological education, this dissertation first explores the wider conversation around prayer in theology, the ministerial vocation, spirituality studies, and theological education. Second, it analyzes the role of prayer in foundational texts that have influenced and continue to influence the Protestant theological education conversation. Third, in order to gain a deeper understanding of how a practice of prayer functions within a theological framework, this dissertation analyzes three Protestant theologians for the relationship between theology and prayer. Fourth, by placing the analysis of the theological education texts, theologians, and voices from practical theology, spirituality, and contemplative studies into conversation, this dissertation offers a proposal for how prayer can function within a theological classroom. Chapter one draws upon multiple voices across theological traditions within Christianity and argues for the importance of prayer in the work of theology and in the ministerial vocation. It provides an overview of the role of prayer within practical theological methods and theological education, and also explores the split between theology and spirituality. Chapter two analyzes seven foundational texts discussing Protestant graduate ministerial theological education for the role of prayer. Chapters three, four, and five explore the writings of three Protestant theologians--Karl Barth, Eugene Peterson, and Marjorie Suchocki--for how their understanding and practice of prayer functions within their respective theological frameworks, and what their under-standings offer to theological education for ministry. Chapter six places these theologians into conversation with scholars in spirituality studies, practical theology, and scholars from the new field of contemplative studies in order to offer a contemplative pedagogical framework. Using a four-movement dynamic based on lectio divina, the flexible framework balances four modes of attention: first person introspective reflection, second person dialogic prayer, third person objective investigation, and attentive rest.

Over the years, Christian historiography has overlooked Carrie Judd Montgomery’s (1858-1946) significant contribution to both the Divine Healing movement and Pentecostalism. Her 1879 healing account, early healing homes, and contribution to the formation of the doctrine of healing in the atonement make her one of the most influential people in the American Divine Healing movement. Following her 1908 tongues experience, Montgomery additionally impacted early Pentecostalism by spreading its themes throughout her networks and introducing many significant leaders to the Pentecostal Spirit baptism. An analysis of Montgomery’s writings from 1880-1920 reveal that the prayer of faith in James 5 and healing in the atonement were two of the major foundations in her theology of healing. Further, her pneumatology reveals that she actively pursued the fullness of the Spirit, also at times referred to as “Spirit baptism,” both before and after her own 1908 tongues experience. While speaking in tongues enhanced her spirituality and added a new flavor to her ministry, it did not produce any major shifts within her theology of healing. In light of her experiences with the Spirit throughout the years, a present day approach for revivals and a proposed redefinition of the Pentecostal Spirit baptism are presented.

Interdisciplinary work is of the essence of pastoral theology, most obviously where theology and the human sciences interact. Such work carries with it a number of risks that are not always addressed or even recognised. The principal risk is that a facile attempt to forge links between disciplines may lead to serious distortions of the meanings of both. This thesis examines gestalt therapy and feminist theology as possible candidates for interdisciplinary work. By reading and interrogating the literature of both disciplines, it identifies their origins and analyses their core ideas. The thesis affirms disputed links between gestalt philosophy, psychology and the later therapy, and examines other contributors to the development of gestalt and its core ideas. It next examines the development and scope of feminist theology before analysing core ideas across the range of voices in feminist writing. From these core ideas it is possible to establish the values that writers and practitioners find important in their lives (practical-values). On this basis, it is shown that these two disciplines, despite differences of history and purpose, are compatible with each other and therefore suitable candidates for interdisciplinary work.

Previous approaches to colonial New Jersey Quaker tailor, John Woolman (1720-1772), have failed to address the centrality of theology to his social reforms. This thesis comprises an original contribution to Woolman studies and 18th century Quaker theology through a demonstration of a heretofore unrecognised apocalyptic theology which encompassed a practical and comprehensive vision of God's kingdom on earth. Based on an analysis of Woolman's entire body of writing, this thesis argues that Woolman's theology is best understood as apocalyptic because it was centred on a vision of Christ's immediate presence governing all aspects of human affairs. Woolman's apocalypticism is analysed around three main theological themes: divine revelation, propheticism and eschatology. These themes are evident in Woolman's belief that, 1) God intervened in world affairs to reveal God's will for humanity on earth in a way unavailable to the senses and natural faculties; 2) God's will made claims on society and God commissioned human agents to confront apostasy and be God's spokespeople; and, 3) the faithful embodied the kingdom and pointed to the transformation of all things to establish the 'government of Christ'.

Pentecostal and charismatic expressions of Christian faith among Christian Brethren churches of northern Tanzania are the focus of this study. By tracing the historical developments of the Open Brethren and Pentecostal Movements, the work highlights similarities and distinctives which continue in the present to shape a new rising African Christianity that has been defined as 'pentecostal evangelicalism'. Historical origins in mission endeavour shed light on the indigenous development of these Charismatic Brethren and Pentecostal Evangelicals. This new expression of faith is shown to be well adjusted to an African religious and cultural milieu in the given Tanzanian context. It is not denominationally situated but rather bears the marks of revivalist movements. The study incorporates an analysis of opinions expressed by Tanzanians through use of a Q Method survey and thereby attempts to define 'pentecostal evangelicalism'. The thesis concludes by pointing to shema and shalom as theological nodes which describe these charismatic Brethren and suggests their understanding may have value beyond the shores of the African continent.

This thesis explores chosen practices of silence in contemporary Christian women’s lives, insubstantially addressed within the literature of feminist and practical theologians. A survey of their discourse, which predominantly addresses the imposed silencing of women and the attendant quest for authentic voice to name their experiences, is supplemented by interdisciplinary exploration of silence within wider theologies, Quaker Studies, linguistics, and the talking and arts therapies. Employing feminist research methodologies, this qualitative study utilises descriptively rich material from semi-structured interviews to consider the function of silence within research interviews, to identify and map women’s engagement within a spectrum of practices of silence, to explore their role in the women’s spiritual journeys, and to highlight difficulties reported in sustaining this discipline. Data analysis shows that although frequently associated with solitude, practices of silence are valued as transformational in the women’s relationships with God, self, and others. A metaphor of a web is proposed to represent the process of relational change, and silence’s potential in developing relationally responsible communities is advocated. Explanations for feminist theologians’ neglect of chosen silence are derived from the analysis, and this discipline is invited to re-engage with silence as a resource for discovering authentic identity beyond egoic selfhood.

This thesis on the interaction between Mizo traditional culture and Christianity proceeds in the following five steps: Firstly, Hnatlang practices are introduced, analyzed and identified as the principle of Mizo pre-Christian socio-cultural, political, economical, and religious development. Secondly, it is argued that the Mizo nation embraced and appropriated Christianity based on the cognitive framework of Hnatlang which, in turn, shaped their understanding of church and mission. Thirdly, it is proposed that a profound process of indigenous "translation", namely, by giving Hnatlang a central place in Christian understanding, was the major factor of indigenous church growth. This interpretation challenges the perspective that church growth in Mizoram was simply the fruit of the missionaries. Fourthly, it is shown that the application of the Hnatlang principle in the mission work of the Mizoram Presbyterian Church outside Mizoram led to significant friction and cultural dislocation in the (non-Mizo) target cultures in which the Mizo-s are agents the new "European missionaries" in India (Mizo missionaries act in the same manner as most of the European missionaries). Finally, the thesis offers a theological and missiological critique of Hnatlang practices.