This dissertation will address the implementation of a Community Outreach Ministry at Mount Olive Baptist Church in Stockbridge, Georgia. The working hypothesis of this project is that Mt. Olive is called to use its resources to care for and serve the local community, and in so doing, the church will help to meet the needs within its local community. Therefore, the scope of this project is to establish a Community Outreach Ministry at Mt. Olive that will primarily serve the elderly within the community who are facing issues of food insecurity. The goal of the project is to involve Mt. Olive in outreach ministry with the hope that this involvement will ultimately change the culture of Mt. Olive; that going forward the church will faithfully allocate a portion of its resources (financial, human, and property) to consistently meet the needs of the local community. Theologically, the researcher believes that the example and ethic of Jesus Christ make it clear that churches are called to reach beyond their walls and serve those in need, for through the church’s outreach efforts, and via the power of the Holy Spirit, lives will be transformed and needs will be met. In short, the researcher will show that the bible clearly addresses the mandate for community outreach (Matt. 25:34-36); that the bible makes it clear that: 1) the church is called to reach out to those in need; 2) Christ, via the power of the Holy Spirit, will bring about transformation to those in need; and 3) God will provide the resources necessary to serve those in need. The researcher’s project was conducted in three phases over a period of 31 consecutive weeks - February through August, 2012: Phase 1: Centering – Rooting the ministry in a theology of serving the "least of these" (Matt. 25:40); Phase 2: Critiquing- Identifying the needs of the community; and Phase 3: Constructing- Executing a plan of action to mobilize the ministry volunteers. The overall success and effectiveness of the project was measured by the following five (5) goals: 1. Is the Community Outreach Ministry operational? 2. Are at least 50 seniors being served? 3. Are there at least two (2) seniors from the community working with the ministry? 4. Has the Community Outreach Ministry formed a partnership with an organization that advocates on behalf seniors and those facing issues of food insecurity? 5. Is the ministry meeting the needs of the seniors served and has change occurred in the church? Have the ministry volunteers experienced positive change from working in the ministry? Are they more committed to community outreach? The researcher also provided reflections regarding the limitations and lessons learned from the project, as well as future implications as a result of the project.

Two common doctrines in virtue ethics, eudaimonia and the unity of the virtues, simplify certain virtues that might otherwise prove troublesome. This dissertation is an exploration of what might become of those troublesome virtues in the absence of the doctrines of eudaimonia and the unity of the virtues. First, I review prominent accounts of both doctrines and rehearse objections to each. Second, I offer an account of what virtues could become in the absence of these two doctrines. Third, I turn to the specific, troublesome virtues that eudaimonia and the unity of the virtues artificially simplify, virtues that can stray far from other virtues without sliding into vice. These troublesome virtues, which include modesty, patience, and loyalty, are vexing because they do not require other important virtues and are actually more fully and more excellently realized when certain other virtues are comparatively neglected. I argue that recurring issues in medical ethics â including uncertainty in medical prognosis, lapses in emergent care, avoidable hospital readmissions, doctorâpatient confidentiality, and transplant evaluation â become both more explicable and more navigable when virtues are theorized without reference to eudaimonia or the unity of the virtues.

People who are highly creative seem to have an increased propensity for mystical experience, on the one hand, and psychological suffering, on the other. Michael A. Thalbourne and colleaguesâ concept of âtransliminalityââthe hypothesized tendency of psychological material to cross thresholds into and out of consciousnessâhelps corroborate and explain this observation. In this dissertation I propose a bio-psycho-socio-spiritual model for understanding the types of phenomena that people with large amounts of transliminality often encounter and for informing a holistic, empathic, effective clinical and pastoral response. First, I review evidence that transliminality is a valid construct, and I offer a model for how high amounts of this trait interact with contextual factors to result in individuals with a wider-than-usual range of flourishing versus decompensation. Next, using the 16th-century mystic St. Teresa of Ãvila, 20th-century depth psychologist C. G. Jung, and contemporary musician Alanis Morissette as case studies, I examine how each embodies creativity, transcendent experience, and possible psychopathology; demonstrates a high degree of transliminality; and finds ways to move through psychospiritual suffering into ultimate flourishing and generativity. I then explore the psychological and theological ramifications of transliminal, transcendent moments by correlating the writings of practical theologian James E. Loder and cognitive psychologist Harry T. Hunt on the nature and potential purpose of these experiences (and, by implication, the type of personality that increases oneâs tendency to have them). Finally, after integrating âtransliminality theoryâ with insights from Loder, Hunt, Teresa, Jung, and Morissette, I translate this research into practical recommendations for how pastoral caregivers and psychotherapists can help highly transliminal people ameliorate suffering and actualize their considerable gifts.

Dominant readings of Lukeâs gospel account tend to flatten the presence of children in Lukeâs narrative into a handful of scenes. These scenes are typically treated as the exception rather than the rule of Jesusâ ministry and, by extension, that of the nascent communities to whom Lukeâs gospel is addressed. Historical evidence, however, suggests that such communities took root in a social world and culture teeming with children who had important roles to play in their families, religions, and society. By re-reading Lukeâs gospel with the presence and experiences of such children in mind, this project seeks both to remember the narratives of early Christian children silenced by the adult centric writing and reading of Lukeâs text; and, in the process, re-member Christian communities both past and present, by bringing them into completion through acceptance of the presence and participation of children in the Kingdom of God. Reading Lukeâs gospel through a childist lens sheds new light on both the narrative units and the narrative as a whole, suggesting an overarching theme of interdependence necessary for such a (re)membrance. Through the lens of child disciples, this project argues for a (re)imagination of discipleship in Christâs church more generally, with a value for interdependence at its core.

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This dissertation examines the formations, historical developments, and contextual regulations of negative speech (apophasis) in pre-modern Sufism, and its contemporary representations in Islamic Studies. The dissertation (i) problematizes the current approaches to apophasis and negative theologies in the study of religion, particularly in relation to Islam (Ch.1-3); (ii) constructs a genealogy of the terms âapophasisâ and ânegative theologyâ in the last two centuries (Ch.1-2); (iii) presents in-depth case studies that provide contextual analyses of Sufi performances of apophasis in the fields of theology (Ch.4-7), and mystical union (Ch.8). The first two chapters bring a fresh perspective to the field by approaching âapophasis,â and ânegative theologyâ as second-order, scholarly categories that are not sui generis religious, critical, or mystical. This shift in perspective makes clear that contemporary studies on apophasis and negative theologies, as well as their reflections on Islamic Studies and Sufism, are in large part responses to the challenges and demands of modernity. Chapter 3 argues that ânegative theologyâ is a blanket term that cannot distinguish between the varieties of theological questions that medieval scholars asked. I differentiate ânegative theologies of the divine essenceâ from ânegative theologies of divine attributes.â Chapters 4-to-7 introduce the formations and historical developments of four prominent negative theological positions on the divine essence that circulated among medieval Sufis. Chapter 8 examines Sufi approaches to the unio mystica in the thirteenth century, in order to display the ways in which negative speech is governed by context-specific norms and institutions.

The purpose of this dissertation was to develop a pastoral care model to assimilate new members into the Temple of Faith Deliverance Church of God in Christ. The model was designed to assist the new member's discovery of his or her learning style, spiritual motive gift, and personality preferences, making them more aware of how they take in information, what they tend to do with information they learn, and how consideration of all these components impacts the way they experience spiritual awareness and satisfaction. The model consisted of a new members' orientation weekend, followed by eight weekly teaching sessions on spiritual gifts, one-on-one interviews to attempt to tie the components together to move members toward ministry. This work grew out of years of this writer's concern that the church could be more intentional in directing new members toward suitable ministry pursuits. We sought to develop a model that was informed by professional who had spent years understanding human development and attempted to transfer the knowledge gained from the psychological world to the work of the church. This multidisciplinary approach could be modified as appropriate to each setting. The results of this study have inspired us to continue to work to develop a systematic approach to a new member assimilation for Pentecostal churches. We were challenged to examine a stage development approach to new member development as we surveyed the work of Sigmund Freud, Erik Erikson, Jean Piaget, Lawrence Kohlberg, James Fowler and Lewis Rambo. An eclectic approach ensued as we proceeded to apply our research. We feel that the understandings gained from this work will produce much fruit for new members as they get in touch with the way they are wired by God for God's service.

Women in leadership have had a difficult time rising into positions of leadership in the church. Qualified women in the local church are not realizing their dreams and or achieving their goals because of barriers which include sexism in the church and society, cultural differences and the inner struggles through various expected roles within their family structure. Women in the local church need proper nurturing, guidance and or support in the articulation or the manifestation of their ministerial visions and goals. There is very little data available regarding women in leadership. Research suggests that even though women make up the majority of membership in the church, women are disproportionately represented in the leadership of the church. Research further suggests that even though Americans are comfortable with women as leaders, relatively small numbers of women make it to top leadership positions relative to their male counterparts. The conceptual framework integrated ideas from theological, biblical and theoretical perspectives. The theological perspective focused on several theologians within the categories of the theology of liberation, feminist theology, Black feminist theology and womanist theology. The biblical perspective was explored through the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the arguments about women in leadership from the egalitarian and complementarian viewpoints. The biblical perspective further discussed women in leadership within the biblical context. Finally, the theoretical perspective investigated the theory of subordination as it relates to women in leadership. The theory of subordination was explored in three sections: (a) the biblical theory of subordination, (b) the cultural theory of subordination and (c) the pastoral domination theory of subordination. The purpose of this project is to encourage and inspire women who have the potential to be leaders by assisting them to develop leadership skills, enabling them to step forward as true leaders in the church using a "Wo-Mentoring" approach. The research project was conducted at Saint John C.M.E. Church in Monticello, Georgia. Women in this congregation were involved in a program that will help them envision their goals, identify the barriers that preclude them from reaching their goals, and help them utilize the voices of other women to give encouragement as future leaders. This program enabled these women to develop skills to process their issues, understand themselves, and visualize goals assisting them in creating a workable road map toward these goals. The intended results are changes from within - transformation. The women should be different in their approach to leadership in various ministries. In the project, the women participated in leadership sessions including bible study, developing vision, mission and goal statements, and communication skills. As a result, the women who participated in the sessions were inspired to equip themselves using the resources provided. The researcher evaluated the effectiveness of the project by utilizing a combination of qualitative and quantitative methods. This project utilized Stacy Floyd-Thomas' qualitative method of 'historiography' to understand the other women's voices used to undergird the project. The quantitative method explored statistical data conducted in pre/post surveys as it relates to the program participants. Additionally, the researcher used qualitative methods to dialogue with the women participants. The results of the project suggest that the women who participated in the project had a better understanding of leadership; and felt that they would use their skills in the near future. It was concluded that many of the participants experienced transformation. We will be better equipped for future leadership opportunities when we understand the many obstacles women face such as sexism in the church, cultural differences and inner struggles through various expected roles.

Revelation Studies approach the Apocalypse of John as literature resistant or complicit with the Roman Empire. Scholars seek to apply their conclusions to the current political situation without a proper contextualization of Empire in the present. Supplementing the current debate on the ideological, ethical, cultural, political and theological uses of the Bible, I approach Revelation as a political document whose virtual potential for political action and resistance in the present needs to be contextualized in terms of contemporary imperial formations. More specifically, I study Babylon/The Great Whore as a sexual trope referring to Empire. Although scholars have exposed the political implications of the metaphor (Babylon is Rome) as well as the patriarchal language deployed (Babylon is a woman), the sexual aspect of the trope is usually elided leaving its moralizing implications in place (Babylon is, after all, a whore). An ethical evaluation of the figure of Babylon as Empire will be put in dialogue with imperial formations in the present. My dissertation pursues an ideological critique of the figure of the Great Whore that takes into account contemporary understandings of sexuality in order to advance a demoralization of the sexually deviant both in the present and in the past.

The purpose of this project was to begin an intentional effort to retrieve the ministry of faith healing through using a Christian education model to educate/train clergy and laity. The model was comprised of Sacred Scripture, church tradition, individuals from the Christian community experiences, and conversation voices from theologians, former and contemporaries; including medical scientists. The model was presented in the manual titled, Faith Healing Ministry: A Christian Education Model for Clergy and Laity. The premise is that many church leaders fail to model the ministry of Jesus in liberating folk who are ill within their congregations. Christian education is necessary to retrieve the ministry of faith healing with integrity and accountability because of fear and suspicion due to deception and fraudulent acts. In other words, some in the pastoral and lay leadership are fearful to engage in faith healing because of controversy due to misuse of the gifts and abuse of recipients in that area of ministry. One way to change negative attitudes about the ministry of faith healing is through Christian education. Seminars were conducted over a period of six weeks with a group participation of sixteen clergy and laity who completed questionnaires concerning their knowledge of and involvement in faith healing. The seminar sessions were taught by the researcher and the author of the manual. One theme addressed consistently: Faith healing should be an intentional ministry of the Christian church to bring holistic well-being and soundness to the congregants. The church reformers have influenced theologians and church leaders for centuries taking the theoretical position that the gifts and miracles ceased being used in the church between the first and third century. The researcher demonstrated the influence their theory has had on some Protestant denominations in regards to the lack of faith healing practiced even in our contemporary society. The assumption is, the group that participated in the project are able to understand theoretical positions taken by some and can now take a stance to support their beliefs and values in regards to faith healing. The Sacred Scriptures, some Christian traditions, former and contemporary theologians, as well as physicians and scientists demonstrates evidence of how faith and prayer works in the healing process of physical illness. The model for Christian education and training regarding faith healing will be ongoing and a component will be added to include how to stay healthy.