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The model of ministry developed in this dissertation is intended to demonstrate how military hospital chaplains can respond more qualitatively to the needs of patients and care providers at Martin Army Community Hospital at Fort Benning, in Columbus, Georgia. Fort Benning, is an installation unit of the United States Army. The model calls for the implementation of a Volunteer Training Program that builds on the skills and experience of active and reserve duty chaplains, as well as those of laity and spouses, to conduct pastoral ministry and visitation. This project grew out of a drastic need to assist chaplains in the Department of Ministry and Pastoral Care in ensuring adequate coverage for patients and care providers at the Hospital. The model seeks to establish a “Ministry of Presence,” i.e., to have so many trained volunteers available throughout the Hospital that the care needs of patients at any given time do not go unmet. Historically, the Unit Ministry Team has been hampered in its efforts to provide adequate coverage for the ministry and pastoral care needs of patients and care providers. This situation resulted primarily from the fact that excessive meetings, conferences, miscellaneous duty requirements. and other low-priority tasks consumed a disproportionate amount of the Ministry Team members’ time. While some effort was made to reduce the number of non-essential functions, duties that were not directly related to pastoral care still constituted ma] or distractions and prevented the Unit Team’s members from attending to the more essential tasks of ministering to the needs of patients. The implementation of the Volunteer Training Program brought relief to the overwhelmed Unit Ministry Team in the form of an “army” of volunteers who were trained to function as chaplains. The presence of support staff allowed the chaplaincy staff to attend to other tasks and helped ensure that a trained and caring person was available when needed. The Program is an intensive experience structured around one week of instruction, readings, simulated counseling sessions, role-playing visitations, writing verbatim reports, peer review, and dialogue-feedback sessions with a volunteer supervisor. The training gave active and reserve duty chaplains additional experience in hospital ministry and fulfilled the basic requirements for continuing education units for lay person. Overall, the Volunteer Training Program was successful in that it enhanced the presence of trained chaplain’s volunteers and ensured that the care needs of patients were meant. The Program precipitated an increased awareness of the importance of pastoral care and a greater sensitivity to the need for hospital ministry. In addition, this Program inspired chaplains at other military hospitals to consider such a program for the hospitals at which they are stationed. Most importantly, the Volunteer Training Programsignificantly improved the capacity of the Department of Ministry and Pastoral Care at Martin Army Community Hospital to provide effective pastoral ministry and patient care.

This dissertation asks, how the intentional practice of being a Koinonia fellowship, primarily in the context of worship, promotes transformation in the attitudes and behaviors of white, Southern, rural United Methodist church members specifically measuring the transformation of attitudes and behaviors of church members’ racial prejudice. Through this work members grow in adapting new ways of including all God’s people through worship that shares God’s power. A well resourced, creative worship team consisting of members will help the congregation gain investment and acceptance to use worship as a means of reconciliation and rebuilding the ways we relate as people of God. The key terms in this study are koinonia, people of God, community, fellowship, racism, and worship. The model for ‘worship design’ focuses on prayer, engaging Scripture, brainstorming, time to process, reviews and feedback to make worship a fertile place of reconciliation. After implementing a six month season of developing and implementing worship that teaches and models a koinonia fellowship this work concludes that practicing “becoming koinonia” can motivate a congregation through meaningful opportunities and weekly worship to experience participation with God and all the people of God. Consistent participation in weekly interactive models, developed by an inclusively driven worship team, builds a greater experience of koinonia comfort in the context of worship transforming the attitudes of persons in the congregation in general and specifically toward attitudes of racism. Members increased their willingness to invite and include others in worship. One of the most promising indications ofthe effect of koinonia fellowship and transformation is seen in those who reported they were less like to change their views on race relations who did indicate an increased willingness to change their views. Finally, the congregation’s awareness of the diversity of their larger community increased toward the actual make up of the community. For these reasons I believe that both the Winterville United Methodist Church and I have learn a great deal about the practical application ofbecome more fully a koinonia fellowship and there by more fully the people God calls and creates us to be. Finally, it is my assumption that as embedded beliefs and core attitudes are learned over a life time, the longer a congregation intentionally models koinonia fellowship the more impact the worship has to transform the members.

The ministry-issue that formed the basis of this doctoral project was twofold. Is there an effective and relevant delivery system for Evangelistic training in the Church of God in Christ and, can local Church of God in Christ congregations be impacted and organized by training to become more active in work of Evangelism? In other words how active is the Church of God in Christ in the evangelism enterprise? How are they being trained and can effective training make a difference in an urban and rural church setting in a typical American city of medium size? The assumption is that many Churches of God in Christ congregations are not doing effective Evangelism because the delivery system in the national church structure is ineffective and local Church of God in Christ are stagnant in the pursuits of Evangelism because of a lack of proper training and leadership. This study has examined the Evangelism Department of the Church of God in Christ on all levels: National, Jurisdictional, District, and Local levels to see how evangelism training and implementation is done. The second phase involved working with two churches in the Jackson Metropolitan area one in the city of Jackson and the other in rural Rankin county in Brandon, MS. The work included an evaluation phase, training phase, a second evaluation phase and a plan of implementation for carrying out a modem program of evangelism. This twofold process tested a modern model of evangelism developed by this author with the two churches teaching the model. The final part of the dissertation, the author evaluates the process and outcomes of the project. The evaluation was based on where the congregations were in their understanding and practice of evangelism beforebeing taught. The effect of training and leadership in the area of evangelism and the measurable results that came as a result of their exposure to the model. This project concludes with a theory of evangelism, further recommendations for continued ministry, a model of training for local congregations to evangelize, and further recommend readings. The author believes intentional training and leadership in this area of ministry will produce and increase in awareness and activity in the vital work evangelism in the body of Christ.

This document addresses prayer ministry in the church as a facilitator in Promoting spiritual and physical healing in the body of Christ, and stresses that prayer is the weapon that God has given to the church to destroy the works of Satan and to establish the kingdom of God. The methodology for this model of ministry includes personal, leadership, and congregational preparation through scripture and prayer, the formation of prayer groups, and practical participation in intercessory prayer. Qualitative analytical research and review revealed after a period of three months that prayer ministry in church is key to spiritual renewal both within and outside the church, and a source of power for effective ministry.

This study examined conflict transformation as a viable method to resolve conflict and a viable tool to train church leaders to transform conflict into sustainable peace. Conflict between congregants, specifically between leaders, has become an especially relevant issue in the church. The church tends to view conflict as abysmal failure—an embarrassment that should be hidden. The reality is that it is only through conflict that one learns and grows. The growth edge is where authentic, honest relationships are developed, ego-selves restrained, and ego-groups transcended. The author developed a training module titled “Conflict Transformation in the Church” to explore the attitudes of the leaders toward conflict. The overall training goal was to examine and change the attitudes of leaders viewing conflict from a negative perspective; i.e., avoid it and end it quickly, to an attitude of viewing conflict from a positive perspective; i.e., spiritual process that brings people closer to God and each other and sustains peace. The training consisted of one nine-hour training session for forty participants involving leaders of church ministries and some members of ministries. The session included video and audio recording, group interaction, and discussion. The researcher used data from participants’ pre and post surveys and interviews to analyze changes in attitudes and qualitative techniques to develop common themes/categories of information for the interviews. Analysis of the Data Provided Overall, this study supported previous research on this topic, which concluded that if church ministry leaders supported a coherent conflict transformation framework, their influence upon this foundation could be instrumental in changing the relationships, attitudes, interests, and discourses of the entire congregation. The dissertation’s hypothesis is that interaction between individuals belonging to the church, coupled with religious peace traditions, such as forgiveness and reconciliation, will reduce interpersonal and inter-ministry conflict. The researcher addressed various characteristics and manifestations of conflict by examining the root causes over a long period with the focus on transforming negative ways of dealing with conflict into positive, constructive ones. While the goal was a success of changing the lens by which leaders viewed conflict, there was not enough time to determine if the participants would actually practice the principles. Thus, in the future, the researcher intends to continue to present this church and others with subsequent training workshops on the same topic, “Conflict Transformation in the Church.”

The purpose of this project was to examine carefully how the arts (music, mime, dance, and drama) could potentially enhance the spirituality of youth between the ages of 13 and 19. The researcher’s aim was to use the arts to make the stories and messages of the Bible come “alive” in a creative and innovative manner. Afler meeting with a select group of leaders on August 27, 2009, regarding the needs of the youth, the researcher moved forward with the assurance of membership support regarding the proposed Doctor of Ministry of Project based on the arts. Throughout the process, the researcher used every opportunity available to capture and evaluate dramatic presentations at the Greater Solid Rock Baptist Church. The span of the Doctor of Ministry Project lasted seven months (April-October 2011), with six activities in the form of dramatic presentationsbeing conducted over that period of time. In this document, the author gives the reader detailed information regarding the process used to reach the researcher’s final destination. Below are brief highlights from each chapter in order to give the reader a general sense of the process used to compile and complete information relative to the Doctor of Ministry Project. Chapter I gives the reader a general introduction to each succeeding chapter in this document. Although the information in the introductory chapter is not presented in detail, the author provides key points regarding material appearing subsequently. Chapter II focuses on the Ministry Context/Issue, primarily on the demographics of the Greater Solid Rock Baptist Church and related social statistics. Chapter III explores the Biblical literature that informs the Doctor of Ministry project, identifying key scriptures that relate to youth and how youth are able to overcome obstacles in life. Chapter IV shines the light of research on theological literature, mainly focusing on how Biblical characters such as Goliath can be re-imagined as social influences such as drugs, sex, and alcohol. Key statistics are given regarding the use of these elements by our youth (ages 13-19) before marriage and how this use is impacting their education and spiritual development. Chapter V provides empirical and theoretical information to support the researcher’s position regarding using the arts to enhance the spirituality of the youth, along with professional statements from artists and teachers in the arts espousing this position. Chapter VI focuses on the actual Doctor of Ministry Project and all that went into making this project a success, offering a “How To” listing for coordinating, producing, and directing an arts program/play in the local ministry setting. Finally, in Chapter VII the researcher reflects on the entire process and shares final statistics from evaluation of the surveys submitted to the congregation during each dramatic presentation or activity connected with the Doctor of Ministry Project.

In the past decade, demand for emotional, pastoral, and other support for veterans returning from the Middle East war zone, as well as their families, has escalated dramatically. In today’s military environment, service members and their families are experiencing an unprecedented number of extended deployments. The average deployment for an active duty soldier is approximately 12 to 15 months and 18 months for members of the U.S. Army Reserve and Army National Guard. Soldiers are experiencing multiple deployments with little time in between which can be a particularly stressful time for soldiers and their families, as they prepare for deployments, cope with the separation, and deal with unexpected challenges upon return. The local community is particularly important for members of the reserve component and veterans who are often miles away from the traditional military resources offered on a military installation. This study reviewed literature on concepts, strategies and programs involved in addressing post-traumatic stress disorder (PTSD) for returning combat veterans. The researcher reviewed current studies on military and religious PTSD programs. Using case study methodology, this study examined the emotional, social, religious, family, health and financial impacts of war on veterans who experienced PTSD and their experiences in obtaining pastoral care and counseling from their religious institution(s). Interviews were conducted with ten military personnel who have been diagnosed with post-traumatic stress disorder or anxiety disorder as a result of their combat experiences. Veterans selected included active and inactive military from four wars, in which the United States was engaged. Research questions examined the motivation for participants to seek pastoral care for their PTSD and the extent to which participants felt their needs were met. Impact of participating in an “undeclared war” and its influence on participants’ lives was also examined. Major findings of the study revealed that: Veterans have spiritual wounds that have eroded their capacity to trust. Early in these young recruits’ military career, they are trained to feel and be physically fit. Nonetheless, basic training cannot prepare them for the reality and/or terror they encounter when engaging in combat. The stress of constantly engaging enemy troops and the fear of being engaged is often horrific. Memories of such warfare are agonizing. When soldiers return from combat, often the impact of their experiences is time-delayed. This causes confusion and results in confusion for both the soldiers and their families. There are limited (often none) resources for veterans living away from military bases. A pastor, viewed as God’s representative, may not be well-received. Nevertheless, the fact that clergy do represent a possible source for reconnection with God provides an opportunity to accepting veterans in the midst of their doubt, cynicism, and self-loathing.

There are a number of hospice patients and their families struggling through the end-of-life journey without the aid and comfort of a faith community. Some of these families have been separated from faith communities for many years. Hospice provides spiritual care to all patients who will accept chaplain support. However, there is still a place for the local church to join in the care plan for hospice patients and their families. As a Heartland Hospice chaplain and local pastor the researcher became aware there was a divide between Heartland Hospice and local churches in the area. This project was designed to build a bridge between hospice and the church by preparing church members to become hospice volunteers. The project design was to assist church members to dispel their myths about hospice, address unresolved fear of death and dying, and realize the need for a hospice volunteer ministry at the church. Project participants gained knowledge and experience in being hospice volunteers through hands on caring for ten hospice-patients from their church membership. This project has been instrumental in transforming Mount Carmel’s current hospice patient ministry within the congregation.

The National Guard and Reserve components of the United States Armed forces are not fully able to receive access to treatment for post traumatic stress disorder (PSTD) to the same degree as their Active component counter partners. One of the main reasons for this occurrence is that Active Duty military soldiers return from the war zone to their Army Post communities. The Active Component have available to them all of the Army’s resources and personnel at their deposal. But National Guard and Reserve components return back to their local communities without access to the resources and personnel to assist them with their PTSD related problems. If the resources are available they often fail to take advantage of them, because of their lack of knowledge of the available resources. Additionally, the shame and stigma associated with receiving mental health assistance often causes soldiers to refuse to accept the available help. Families, churches, and communities often don’t have the knowledge base for accessing resources for the soldiers’ treatment. This Doctor of Ministry project developed a training program to train families, churches, and communities to recognize the signs and symptoms of PTSD. This program will provide them with avenues to access and receive the available resources. The researcher believe that if families, churches and communities receive awareness training about PTSD, service members will have people they trust assisting them with their war related problems upon their return.