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 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.

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.

Policies are shaped by social values and assumptions, and can significantly impact the delivery of health and social services. Marginalized groups are often disadvantaged in the political realm and reliant on publicly funded services and supports. The purpose of this research is to consider how public policies are constructed and implemented for marginalized groups and to increase understanding of the consequences of policy reform. It draws on a case study of the Ontario Disability Support Program, Employment Supports (ODSP-ES) and considers the impact of the policy revision that occurred in 2006 on employment support services for people living with mental illness. A constructivist grounded theory approach guided data collection and analysis. Key policy documents were analyzed and 25 key informant interviews were conducted with individuals who were involved in: the construction and/or implementation of the policy; developing and/or delivering employment services under the policy; or advocacy work related to the policy. The findings highlight the impact of outcome-based funding on employment services and practices, and provide lessons for the construction and implementation of public policy for marginalized groups. The new funding system has promoted a shift from a traditional social service model of employment supports towards a marketing model, wherein services focus on increasing job placement and short-term job retention rates. However, the introduction of market principles into employment services has had significant implications for people living with mental illness. Employment programs are required to absorb increased financial risk, thereby altering the way service providers work with clients to help them find and keep jobs; there is a heightened focus on the rapid placement of clients into available jobs and less attention to the quality of employment being achieved and to complex barriers that prevent individuals from succeeding with employment. Although ODSP-ES has been somewhat successful at connecting people with disabilities to competitive employment, it has led to secondary consequences that compromise its overall utility. The findings highlight the complexity of constructing and implementing public policy for marginalized groups and suggest that evaluating public policy is an interpretative exercise that should be explored from multiple perspectives beyond the stated objectives.

Policies are shaped by social values and assumptions, and can significantly impact the delivery of health and social services. Marginalized groups are often disadvantaged in the political realm and reliant on publicly funded services and supports. The purpose of this research is to consider how public policies are constructed and implemented for marginalized groups and to increase understanding of the consequences of policy reform. It draws on a case study of the Ontario Disability Support Program, Employment Supports (ODSP-ES) and considers the impact of the policy revision that occurred in 2006 on employment support services for people living with mental illness. A constructivist grounded theory approach guided data collection and analysis. Key policy documents were analyzed and 25 key informant interviews were conducted with individuals who were involved in: the construction and/or implementation of the policy; developing and/or delivering employment services under the policy; or advocacy work related to the policy. The findings highlight the impact of outcome-based funding on employment services and practices, and provide lessons for the construction and implementation of public policy for marginalized groups. The new funding system has promoted a shift from a traditional social service model of employment supports towards a marketing model, wherein services focus on increasing job placement and short-term job retention rates. However, the introduction of market principles into employment services has had significant implications for people living with mental illness. Employment programs are required to absorb increased financial risk, thereby altering the way service providers work with clients to help them find and keep jobs; there is a heightened focus on the rapid placement of clients into available jobs and less attention to the quality of employment being achieved and to complex barriers that prevent individuals from succeeding with employment. Although ODSP-ES has been somewhat successful at connecting people with disabilities to competitive employment, it has led to secondary consequences that compromise its overall utility. The findings highlight the complexity of constructing and implementing public policy for marginalized groups and suggest that evaluating public policy is an interpretative exercise that should be explored from multiple perspectives beyond the stated objectives.

Master of Regional and Community Planning / Department of Landscape Architecture/Regional and Community Planning / Richard L. Hoag / Abstract On October 6, 2006 President Bush signed the Pets Evacuation and Transportation Standards Act (PETS Act, Pub. Law No. 109-308). The Act ensures that state and local emergency preparedness operational plans address the needs of individuals with household pets and service animals following a major disaster or emergency (The Library of Congress, 109:H.R. 3858, 2006). This thesis identifies nineteen indicators to be used to evaluate the effectiveness of the PETS program in the areas of economics and public health. This report gives specific examples of how each indicator can be used to measure, assess, guide, and monitor the outcomes of evacuating pets in state or local emergency preparedness operational plans.