The purpose of this study is four-fold: (1) to test delinquency theories in social settings that vary by their degree of religiousness; (2) to determine whether delinquency causal processes vary according to the nature of religious ecology; (3) to assess whether variation exists in the rates and types of adolescent offenses committed in these settings; and (4) whether these offenses are a response to unique influences in each context. Religious ecology is measured by tapping a dimension of school religious characteristics, including a school's level of religiousness and a school's religious group composition. Adolescent boys who are exposed to the confines of schools that are predominantly irreligious or disproportionately low in orthodoxy are significantly more likely to engage in delinquency than boys from more moral or highly orthodox schools. Experiences in fundamentalist reference groups also protects youngsters against engaging in substance use episodes, including harmful drugs such as cocaine. These patterns are independent of demographic characteristics such as race, gender, socioeconomic status, family size and community size. To account for religious ecological differences in problem behavior, strain and control theories of delinquency are tested. These testing procedures reveal little support for processes advocated by strain theorists. Not only is structural and interactionist induced strain not correlated with delinquency and substance use, but discrepancies between cultural expectations and perceived realization of these goals do not lead to psychosocial frustration and tension, as implied in many strain models. Control models more aptly account for delinquency and substance use variation in various religious climates, but the strength of religious, school, and family effects varies with the type of offense and the measure of religious ecology. If we measure religious ecology by the nature of denominational composition, religiosity has a uniform effect on delinquency. However, religiosity's effect in settings that vary by religious level is to more strongly inhibit chronic offending in secular disorganized communities. Involvement in delinquency and substance use is probabilistically less likely in moral and highly orthodox settings because religion's social expression is stronger, the broken home phenomenon is weaker and potentially harmful school behaviors and attitudes are unrelated to delinquency in these settings.

The research work has engaged in a critical missional reflection on the effectiveness of Tarayyar Ekklesiyoyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in Jos, a central area in Northern Nigeria that has been bedevilled with violent conflicts commonly associated with religio-cultural and socio-political factors. The scope of this study is limited to a conceptual exploration of the issues. In the critique of TEKAN, an inherent contradiction is identified within its identity, vocation and witness. The theoretical framework that guided this study embraced an interdisciplinary approach on issues about God’s mission (Missio Dei) through the Church (Missio Ecclesia) that propels Ecumenical engagement (Oikoumene) and leads to the quest of Justice and Peace (Dikaiosune & Shalom) for all humanity. The ecumenical witness of TEKAN within the environment of Jos calls into question its effectives as a tool of transformation in a multi-political and religious environment plagued by violence. The data gathered by various commissions of inquiry into the crises of Jos seems to suggest that a study approach to problems of justice and peace will not resolve the deeply entrenched problems. Therefore, the ultimate test of whether TEKAN will develop into an effective missional and ecumenical instrument for justice and peace in Jos will be dependent on taking radical steps that embrace a genuine mission audit of its identity, vocation and witness that will empower the organization to meet the deep challenges of the people of Jos and their quest for authentic human development built on justice and peace. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This thesis focuses on the question of “how can the Keiskamma Art Project, its processes and art, be understood in relation to a contextual ecofeminist spirituality?” This study is concerned with women’s experience and expression of the divine through their creativity. It explores how women’s art projects contribute to their aesthetic and creative development and the impact it has on their lives. The study argues that the “Spirit” which manifests as the power of divine creative energy which is released through human creativity can promote full life for women in South Africa. It also explores how the creative process offers a catalyst towards change which affects both personal and communal transformation. Protest art is presented and examples of its historical use both locally and internationally are sited. The discussion offers an understanding of why subordinates in society need to find a safe place to express their protest. Art projects are presented as ‘safe’ sites for women who find themselves oppressed by their societal circumstances to find opportunity for the exploration of their ideas and personal development. Ecofeminism is presented as a contemporary protest movement and the study engages with some of the work of three key ecofeminist theologians; Rosemary Radford Ruether, Ivone Gebara and Sallie McFague. Themes are developed which best describe the characteristics of an emerging ecofeminist spirituality. The focus of the case study is on the Keiskamma Art Project, its processes and art, with specific focus on the Keiskamma Altarpiece. The process of dialogue and consultation which preceded the art making and the artwork are discussed in detail. The context of the Keiskamma Art Project is explored in location in the Eastern Cape in the rural and coastal town of Hamburg. The socio-economic context of the Keiskamma Art Project is outlined, indicating the lived reality of women engaged in this Art Project. In conclusion, the study argues that an emerging contextual ecofeminist spirituality is evidenced through the women’s art, the Keiskamma Altarpiece and the Keiskamma Art Project and has contributed towards the empowerment of local women and helped them articulate a sustainable life giving vision of hope for the future. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This thesis argues that human land use is a decisive yet commonly overlooked indication of the sort of people we are. As such, to grasp that we live in a world in 'ecological crisis' requires grappling with the moral, spiritual and narrative underpinnings and effects of those twentieth century shifts in urban/suburban development and farming practices that have so dramatically altered the North American cultural and geographical landscape. In particular, this dilemma is approached from a biblically informed Christian perspective. Chapter 1 proposes that understanding and experiencing the world as Creation requires accounting for the embodied and wondrous character of existence. Chapter 2 examines aspects of the biblical narrative that provide resources for rethinking destructive land use patterns. In conversation with agrarians and new urbanists, Chapter 3 provides an agrarian ethic for urbanites; a vision rooted in agrarianism that acknowledges how deeply the fate and health of cities and farms are intertwined.

This thesis argues that western societies are caught in a paradox: Individuals and groups are increasingly concerned about the harmful effects humanity is having on the earth's health, while at the same time environmental degradation increases and societies are doing relatively little to stop environmentally harmful actions. Chapter 1 explores the deeper roots of our current situation, arguing that westerners are caught up in a harmful ideology that prioritizes economic growth and material prosperity at all costs, which means that steps to protect the environment will not be undertaken if these steps will have negative (or even neutral) impacts on economic growth. Suggesting a theocentric (God-centered) alternative to this harmful ideology, chapter 2 defends the expression of openly religious perspectives in the public political discussions of environmental crises but also emphasizes the responsibility of all participants to dialogue in a respectful, civil manner and to be open to truths coming from marginal perspectives. Finally, chapter 3 gives a number of concrete suggestions for public policies that can address the roots of ecological degradation and engage citizens who are ready and willing to take steps to reduce their environmental footprint.

ABSTRACT THE ANTHROPOLOGICAL PASTOR: NAVIGATING THE CULTURE OF AN ESTABLISHED CHURCH BY IMPLEMENTING ANTHROPOLOGICAL TOOLS AND RESOURCES Christopher Eric Turpin, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. George H. Martin This dissertation explores anthropological tools and resources and their potential usefulness in navigating the culture of an established church. The application of the principles contained herein can be used for church revitalization, pastor transitions, and established church leadership. These principles can also be applied to business and organizational cultures. Chapter 1 presents the research question that serves as the investigative guide for the dissertation. This dissertation argues that the pastor(s)/elders, and/or potential pastor(s)/elders, of established local churches, should know and implement many of the tools and resources of cultural anthropology within their ministry context in order to enhance understanding and communication between the pastor and his congregation, resulting in healthier pastor-congregation relations, healthier churches, and greater Kingdom effectiveness. Further, this chapter proposes an amalgamation of the research from the fields of anthropology/missiology, relevant organizational culture literature, and church leadership materials. Chapter 2 serves as a survey of much of the relevant literature surrounding the study of anthropology/missiology, church leadership, and relevant organizational culture literature. This literature review traces an overview of the development of anthropological thought and the value of anthropological tools and resources. The review then demonstrates how anthropology is being discussed in church leadership materials, but without significant interaction with anthropological resources. Due to the scope of this research, the author narrows his interaction with church leadership material to materials that include sections that seem to recognize that each established churches exhibit culture. Chapter 3 presents the author’s findings from anthropological research most relevant to the work of a local church pastor. Paul Hiebert’s book Anthropological Insights for Missionaries serves as a blueprint for the outline of the chapter. The chapter continues to look at available anthropological tools and resources, the ways they are understood and implemented by others, and potential applications toward established churches. Chapter 4 examines church leadership literature resources that consider established churches to exhibit culture. Aubrey Malphurs’ book, Look before You Lead serves as a blueprint for the outline of the chapter. The primary objective of this chapter is to demonstrate the fact that church leadership authors interact very little with the writings, research, paradigms, and tools of anthropologists or missiologists. Chapter 5 presents the author’s findings and conclusions. The focus is on developing the field of congregational cultural anthropology for the purpose of equipping pastors to understand and work through established church cultures. The author introduces a rapid assessment process (RAP) for understanding and navigating congregational culture. He concludes with an adaptation of Paul Hiebert’s method for engaging in critical contextualization, but for the purpose of transforming congregational culture. He also proposes the development of a field handbook for rapid assessment processes among established churches and an expansion of the field of congregational cultural anthropology.

Islamic finance is rapidly gaining momentum around the world. Interpretations of Shari'ah, or Islamic law, state that investments must be free from elements of riba (interest), gharar (uncertainty), maysir (speculation) and haram (unethical) business activities. Islamic equity investing, therefore, utilizes a set of business activity screens and accounting-based screens to exclude firms considered non-permissible under Shari'ah. Despite increased academic interest, there is still much uncertainty surrounding the financial implications of these investment principles. This Ph.D. thesis, comprised of three empirical essays, aims to contribute to this debate. The first essay offers a comprehensive examination of Islamic equity index performance. The findings show that Islamic equity indices have exhibited abnormal returns on a global and developed market level, primarily due to their exclusion of stocks in the financial services sector. The second essay attempts to study the determinants of Islamic investments' financial performance, with a particular focus on the role of country-level factors. The third essay studies performance related issues associated with the accounting-based screening process. A significant proportion of these screens are documented to contribute positively to risk-adjusted performance, most notably in periods of financial market turmoil.

The gathered data in this research provides pastors, Christian educators, and other educators with a better understanding of multi-sensory teaching and advanced multi-sensory teaching and their influence on the cognitive domain. Specifically, this experiment seeks to determine if the use of multi-sensory teaching models could improve the impact of expository teaching in the cognitive domain, particularly as it relates to attention, comprehension, and retention in the life of the student. The different teaching methods are: (1) Mono-Sensory Teaching : Auditory Teaching; (2) Multi-sensory Teaching : Auditory + Visual Teaching; (3) Advanced Multi-sensory Teaching : Auditory + Visual + Kinesthetic Teaching. The work sets forth the cognitive objectives of the pastor-teacher, which include influencing the attention, retention, and comprehension of students. The research questions then ask: In expository preaching, does multi-sensory delivery and advanced multi-sensory delivery significantly influence attention, retention and comprehension? Literature was reviewed that considered the educational, neurological, and theological implications of multi-sensory teaching. Literature, which examines teaching styles and learning styles, is also included. This literature supports the theory that people have unique learning preferences by which they prefer to learn and by which they learn the best. The closer the teaching matches the learning style of the student, the more effective the learning of the student will be. A quasi-experimental posttest only design was conducted on a sample that included 923 individuals from 61 different nationalities. Students we treated with the three types of delivery and then observed to measure attention levels and post tested to measure comprehension and retention levels. Mono-sensory Delivery was the control group as no new teaching method was introduced. Multi-sensory Delivery was Tx 1 as the first new teaching variable was introduced. Advanced Multi-sensory Delivery was Tx 2 as the second new teaching variable was introduced. The test was conducted three times. Results of the three preaching methodologies were collected, interpreted, and conclusions were reached. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

ABSTRACT AN ANALYSIS OF TED ENGSTROM’S PHILOSOPHY AND PRACTICE OF EXCELLENCE AND MENTORING Benjamin Paul Dockery, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael S. Wilder The research begins by raising questions surrounding a distinctively Christian approach to leadership. Specifically, this dissertation introduces the challenge of emphasizing both leadership excellence and leadership development in the life of a Christian leader. Next, Ted Engstrom is introduced as the key subject under analysis who provides a gateway into these leadership challenges. The thesis of the dissertation argues for the necessary wedding of these two leadership principles, excellence and mentoring, as evidenced in the life and writings of Engstrom and supported with biblical and theological argumentation. In order to make this case, the research considers the six decades of Engstrom’s ministry in the context of American Evangelicalism, and, more specifically, demonstrates his influence at Zondervan Publishing, Youth for Christ, World Vision, and organizational consulting. Additionally, Engstrom’s written contribution to the areas of excellence and mentoring are framed within his broader contributions in the following fields: organizational leadership, time management, personal integrity, and board management. Next, this dissertation outlines Engstrom’s understanding of excellence and builds out a supplemental account of excellence using biblical and theological support. Similarly, this dissertation provides an extended analysis of mentoring that starts with Engstrom’s account and extends to the biblical models and theological foundations. Before concluding, this research also argues that Engstrom is a leader worthy of imitation by summarizing personal interviews with those Engstrom formally and informally mentored. The conclusions supports an emphasis on excellence that requires mentoring while simultaneously holding to an emphasis on mentoring that demands excellence. In conclusion, the argument interacts with recognized experts in the field of leadership to draw implications for Christian leaders in the twenty-first century. The hopeful outcome is a renewed equilibrium between excellence and mentoring as hallmark traits of Christian leadership.

This thesis highlights the lack of responsible commitment among emerging adults and proposes biblical analyses and direction toward fostering an authentic commitment in emerging adults in the context of mentoring and discipleship. The thesis begins with an introduction of the emerging adult and how this social construct developed among young people ages 18 to 29. Further, generational trends and patterns are explored to illuminate the lack of responsible commitment and to direct attention towards the need for biblically based solutions of formidable commitment. Specifically, David Powlison’s Comprehensive Internal framework is discussed and utilized in order to provide a structure and lens for critical biblical analysis. Additional resources are employed in order to provide specific direction for Christian mentoring and discipleship for emerging adults in order to foster and develop responsible commitment to forge the proper path to full adulthood.