This exploratory study uses a qualitative, case study approach to investigate the perspectives of faculty and administrators at three Protestant seminaries about why their institutions decided to embark on programs for the alternative delivery of theological education. Alternative delivery includes all forms of instruction other than to students in a typical classroom on the home campus. The study also explored perspectives on the impacts of alternative delivery programs on the organizational culture and mission of the institutions, as well as on gender patterns and spiritual formation. The author conducted 32 personal interviews with faculty members and administrators at Concordia Seminary in St. Louis; Covenant Theological Seminary in St. Louis; and Fuller Theological Seminary in Pasadena. Among the perspectives offered by faculty and administrators about why their institutions decided to pursue alternative delivery programs were: (1) to respond to pastoral shortages, the needs of churches and prospective students, and denominational leaders; (2) to fulfill the seminary's mission; (3) to promote the institution and extend its "reach;" and (4) to grow student enrollments and enhance revenue, thereby strengthening the home campus. Concerning the impacts of alternative delivery programs on the seminaries, faculty and administrators believed that such programs increased enrollment, but disagreed about the revenue effect. Many of those interviewed believed that alternative programs had impacted the organization, technology, operations, personnel, decision-making, quality, and curricula of the seminaries---both positively and negatively. In all three cases, female enrollment appears to be impacted positively by alternative programs, but perspectives differ about whether spiritual formation among students enrolled in alternative programs is comparable to that of students on the home campus---although some interviewees believed spiritual formation is stronger among extension cohorts. Major findings include awareness by faculty and administrators that: (1) alternative delivery impacts the seminary both positively and negatively in numerous, unintended ways; (2) transfer of learning can occur from alternative programs back to the home campus, impacting traditional programs positively; (3) alternative programs can increase female enrollment; and (4) such programs can improve relationships with a seminary's various constituencies and extend the seminary's "reach."

<p>This final project report set out to design a peer-led learning model that would assist pastors in building competencies and strengthening peer relationships among Presbyterian pastors in northern New Jersey. The project addressed a national trend that reveals an increasing number of pastors are leaving Christian ministry today because of inadequate support and their lack of varied and specialized skills to serve congregations. However, some of the most recent research by the U. S. Congregational Life Survey (US CLS Wave Two), the Sustaining Pastoral Excellence (SPE) project, and the Faith Communities Today (FACT) survey confirmed pastors and their congregations benefit by pastors participating in peer learning. </p><p> Grounded in the theology that Christian ministry is nurtured by communities that embody and practice what they believe, and by theories that enduring learning takes place in association with others, this project drew from Presbyterian ecclesiology, the company of pastors (Calvin), a community of practice (Wenger), self-directed learning (Knowles), group theory (Johnsons), and the areas of learning pastors volunteered to lead. There were no attending costs and the monthly format was simple: pastors shared a meal and fellowship followed by worship and relevant teaching led by the pastors themselves. </p><p> Twenty-five pastors, representing one-fifth of the congregations in three regional bodies, attended one or more of the nine gatherings. A large part of the report concentrated on the more active twelve mature, highly stressed, and highly motivated pastors who represented different urban and suburban communities, genders, races, and sexual orientations. The report evaluated what facilitated and hindered this project's objectives. Its conclusion provided seven insights for pastors and seminarians, denominational agencies and regional body leaders, seminaries and foundations concerned about pastoral preparation for the rigors and challenges of congregational ministry. </p>

The confidence of Confederate evangelicals in the support of providence inspired southern clergymen to demand the transformation of the independent South into a nineteenth-century covenant nation--a "Confederate Israel." Such a Confederate Israel was needed to impede the spread of liberalism in the South and in the world, and also to serve as prelude to the establishment of the millennial kingdom. Nevertheless, disillusionment--due to military defeat, the spread of moral and political corruption in the Confederate States, and the failure of attempts to reform slavery--compelled clergymen to announce the establishment of a "new covenant" based upon redemptive communal suffering and an eschatological--rather than a political and temporal--vindication of the South in the plans of providence. Such an interpretation permitted the evangelical Confederate Israel to survive Appomattox and was also to provide the ultimate theological basis of the post-war cult of the Lost Cause.

<p>Church leaders have historically used attendance and membership as indicators of church health and leader effectiveness, yet church attendance in America is declining. 131 senior ministers in mainline Churches of Christ in the state of Texas participated in an ex post facto study to explore the relationship between the leadership styles of senior ministers (IV) including, transformational, transactional, and passive avoidant leader styles, measured by Multifactor Leadership Questionnaire (MLQ) and church attendance (DV) patterns, including declining, static, or growing congregations between 2009 and 2012. The findings show that all three MLQ leader styles are present in declining, static, and growing churches. The data suggests there is no relationship between leader style and church growth trends. Churches declined, remained static, or grew with each leader style. The study indicates that senior ministers in Churches of Christ in the state of Texas demonstrate transformational leader behaviors. However, transformational leader styles may not be influencing church growth as measured by attendance more significantly than transactional or passive avoidant leader styles. Because the study did not find a statistically significant difference in church growth patterns for the three leadership styles, this suggests there may be other factors at work that are influencing church growth in Churches of Christ. </p>

<p> The researcher's doctoral project addresses finding effective strategies so that bi-vocational pastors can be successful in their ministry and secondary profession. The project focused on bi-vocational pastors from Protestant denominations. The project explored the issues that make being successful in ministry and in a secondary profession difficult for pastors. Identifying the successful strategies within ministry and the secondary profession will allow the pastor to successfully handle the inevitable difficulties that bi-vocational pastors face. The scope of the researcher's doctoral project was limited to the number of bi-vocational pastors that were interviewed. The researcher answers the question, "What strategies do effective bi-vocational pastors utilize to succeed in their pastoral responsibilities as well as their second profession?" The researcher concludes that bi-vocational pastors can be successful when they follow the various strategies uncovered in the research in the areas of time management, self-improvement, their secondary profession, preaching, training, helping church members, administration, handling change, and receiving help from other pastors.</p>

<p> A common plea in missions is the need to train pastors and church leaders for the rapidly multiplying churches in the Majority World, resulting in numerous formal and nonformal theological education training programs. In spite of these efforts, many rural churches remain without pastors. </p><p> Using appreciative inquiry and participatory action-reflection research methods, together with 49 participants consisting of church elders and representatives of women, youth, illiterate members, and church ministers from 6 churches in the Northwest Region of the Ethiopian Kale Heywet Church, this study examines the factors limiting rural churches from having their desired pastor, describes the ideal minister desired by rural churches, and initiates a training program to train the type of pastors the stakeholders desire. </p><p> The study reveals that rural churches struggle to have pastors because their most desired individuals migrate to urban centers, high numbers of non-wage-earning youth as members limit the economic capabilities of rural churches, and inflexible theological education programs do not take into account or seek to address economic constraints, community education standards, or the size of rural churches. </p><p> The study reveals that rural churches situated in communities that place a high value upon Western-styled education and high levels of certification desire an educated pastor trained through formal theological education using literate communication techniques. This emphasis upon certification frequently results in rural churches selecting individuals to become pastors who do not embody the rural churches' ideal personality or spirituality character traits, commitment to ministry, or age. After receiving theological training, these educated young ministers frequently seek salaries considered inappropriate or not available in rural communities, resulting in their migration out of the rural community to seek higher wages or better educational opportunities, leaving rural churches without trained pastors. </p><p> To fulfill their desire for pastors who embody the characteristics honored in rural communities and who will remain in the rural communities, rural churches must train bivocational semiliterate pastors using nonformal theological education training approaches that combine oral and literate communication techniques.</p>

<p> The doctoral project was developed to implement a 14-week program of the intentional practice of the spiritual disciplines within the leadership of Calvary Chapel Chelmsford. A curriculum was designed to encourage the use of the spiritual disciplines, thereby increasing spiritual growth in the lives of the leaders. </p><p> Chapter 1 details a ministry problem faced by Calvary Chapel Chelmsford that prompted the development of the program to intentionally practice the spiritual disciplines. It develops the research author's context of ministry, hypothesis, scope of the problem, and theological foundations. </p><p> Chapter 2 provides a literature review of works that are related to the field of inquiry. It examines the types of spiritual disciplines, the practice of the spiritual disciplines, and the types of Christian spirituality. It reviews other scholarly studies in the field of the practicing spiritual disciplines. </p><p> Chapter 3 sets forth the research methodology utilized in approaching the project, including the development of the spiritual disciplines program material, the purpose and goals of the assessment instrument, the method of their administration, and the procedures for data collection. </p><p> Chapter 4 presents the results of the accumulated data and the analysis of the data. Details confirming the project hypothesis are presented. The experience of five participants is delineated, and common experiences are isolated and detailed. The chapter concludes with a summary and interpretation of the results of the study. </p><p> Chapter 5 presents the research author's observations and examines the root cause of the problem. The research author provides recommendations for those who desire to conduct a similar project. The research author concludes by citing the benefits of the program for other churches in a New England context.</p>

Thesis (D.Min.)--Regent University, 2007. / (UMI)AAI3293096. Source: Dissertation Abstracts International, Volume: 68-12, Section: A, page: 5103.

Abstract not available.

Abstract not available.