In the last decade, the theory of shared leadership has received considerable attention. This theory shifts the primary focal point of leadership discussions from vertical to lateral forms of influence. Moreover, it has been recognized that the shared leadership environment requires a unique understanding of identity. Working in teams that allow for lateral forms of influence requires that members have both a bounded and open understanding of identity. This research examines the association between trinitarian thinking and the understanding of personal identity in the context of positions of lateral influence. In particular the doctrines of the image of God, union with Christ, and covenant are examined from a trinitarian perspective. Because the doctrine of Trinity emphasizes that the one God eternally exists as three persons, trinitarian thinking requires that both universals and particulars be held together in an equiprimal relationship. Each of these doctrines is examined in order to highlight the significance of this equiprimal relationship in understanding personal identity. In the concluding chapters of this research, a model of leadership is proposed that values both the bounded and open aspects of personal identity. This model encourages the development of ethical lateral influence through love, dialogue, and a covenantal understanding of authority. These three aspects of ethical lateral influence are then applied to the workgroup setting through the development of a particular organizational culture. In order for a culture that values love, dialogue, and covenantal relationships to develop, organizations must build observable patterns of teamwork, diversification, and coaching.

Miroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories' is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain's autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories'. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son's embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity's embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God's eternal perfections. In direct response to Volf's concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead's impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross's trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories' temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.

This pilot study explored the possible relationships between attachment to God and the Christian faith and life among a small sample of evangelical Christians. A quantitative analysis was performed on Christian adults (N=189) in local churches in the southeastern region of the United States. The study examined the relationships between attachment to God, awareness of the value of sin-beliefs, beliefs about sin, and levels of religious defensiveness. The project used correlational and stepwise regression analyses. The study found there was a significant negative variance between avoidance of intimacy with God, anxiety over abandonment by God, avoidance of legalism and religious defensiveness. Implications for Christian psychology and pastoral ministry were also discussed.

The purpose of this study is to examine if a relationship exists between paternal involvement during emerging adulthood and eudaimonic well-being in sons involved with Cru in the Great Lakes region in the United States. In order to execute this study, sons involved with Cru were surveyed through an adapted Father Involvement Scale and Carol Ryff’s Psychological Well-Being Scale. The design for this research is an explanatory, quantitative method. This quantitative research focused on emerging adult sons, involved with Cru in the Great Lakes region, between the ages of 18 to 25. An online survey was implemented to gather data regarding paternal involvement and well-being. The quantitative data were administered through Google Forms, and the results were analyzed through the execution of paired t-tests, Pearson’s r, Statcrunch, and multiple regression analysis. After the statistical analysis of collected data, 12 sons who completed the quantitative survey and agreed to be interviewed were randomly selected. These interviews served to illustrate quantitative results. The data indicate three aspects of father involvement, companionship, emotional development, and social development correlated to a son’s positive relationships and self-acceptance. Specifically, the data predict the more relational a father was with his son during the ages of 18 to 25 the healthier his son was in accepting himself and establishing positive relationships with others.

This study was conducted to research any increase in empathic discrimination resulting from an empathy training program for paraprofessional Christian counsellors entitled, The Skilled Helper for Christians. There were 13 male and 23 female subjects with a mean age of 38.9 years in the Experimental Group. The two control groups used were similar to the Experimental Group in mean age, gender and Christian faith. The first Control Group, those students enrolled in a course entitled Building Strong Marriages in the Local Church, was made up of 8 male and 8 female students, with a mean age of 38.9 years. The second Control Group consisted of graduate theological students who attended Introduction to Christian Counselling. There were 22 male and 11 female subjects with a mean age of 33.4 years. A pretest-posttest design was used, adapting two instruments based on the Truax Accurate Empathy Scale. The dependent variable was the empathy score attained on each measure. Four null hyotheses were advanced. Both instruments, the Questionnaire in Helpful Responding and the Exercises in Caring and Understanding, were initially analyzed using dependent t-tests. An analysis of covariance and a Tukey multiple comparison were also used. The findings indicated that a significant increase in empathic discrimination resulted from the Skilled Helper for Christians, as measured by the Questionnaire in Helpful Responding. Each Control Group also indicated an increase as measured by the Questionnaire in Helpful Responding, however at a less significant level. The second measure, the Exercises in Caring and Understanding, resulted in no significant increase for any of the groups. Thus, the Skilled Helper for Christians produced a significant gain in empathic discrimination. Other findings suggested that modeling empathy may have had a positive effect on all of the groups. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

AN ANALYSIS OF THE PRACTICES AND PERCEIVED ROLES OF AMERICAN GRANDPARENTS AMONG EVANGELICAL CHRISTIANS Joshua Robert Mulvihill, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Timothy Paul Jones The purpose of this study was to provide a portrait of grandparenting from the Bible and analyze the place and purpose of grandparents in American society based on a synthesis of research literature. The second purpose of the study utilized semi-structured interviews to determine the perceived roles and accompanying practices of grandparents in evangelical contexts. The biblical study of grandparenthood revealed six themes that inform the role and responsibility of grandparenthood to pass on a godly heritage of faith. The semi-structured interviews suggest that evangelical grandparents gravitate to one of four different roles with their grandchild: encouraging voice, supportive partner, loving friend, or disciple-maker. The interviews also revealed eight disciple-making practices that intentional grandparents utilize with grandchildren. The research uncovered three problems that exist in the family ministry world. First, evangelical churches have a limited emphasis on equipping grandparents to pass faith on to future generations. Second, high numbers of evangelical grandparents are not intentionally or significantly investing in the spiritual life of their grandchildren and do not have a clear understanding of their role as a grandparent. Third, limited resources are available to encourage and equip grandparents who profess evangelical faith to accomplish their God-given role in the church and home. As a result, the potential contribution of this research is significant as evangelical Christians have been greatly influenced by American society, are often marginalized by family and church, confused about their role as grandparents, and resigned to minimal spiritual impact in their grandchild’s life. The results of this research provide an overview of grandparenting according to the Bible, summarize society’s understanding of the role of grandparents, and suggest eight spiritual practices that will help grandparents embrace multigenerational discipleship and pass faith on to future generations. Pastors and grandparents need a renewed biblical vision regarding the biblical role and disciple-making practices of grandparents and this research project will help toward that end. KEYWORDS: biblical role, Bible, Christian education, church and home, discipleship, disciple maker, encouraging voice, equipping grandparents, evangelical grandparents, Evangelical Free Church of America, family ministry, future generations, godly heritage, grandchildren, grandparents, intentional grandparents, loving friend, multigenerational discipleship, resources, responsibility of grandparents, role of grandparents, supportive partner.

ABSTRACT MARRIAGE, SEXUALITY, AND CHRISTIAN PARENTAL INSTRUCTION: A DESCRIPTIVE ANALYSIS OF PERSPECTIVES AND PRACTICES Jennifer Rose Garrison, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Hal K. Pettegrew The purpose of this study was to describe the perspectives among Christian parents toward marriage and sexuality, to describe the resources and practices utilized by these parents in teaching their children about marriage and sexuality, and to describe to what extent, if any, these parents’ perspectives and teaching practices are influenced by the local church. 28 semi-structured interviews were conducted with Christian parents having at least one child in the range of kindergarten to sixth grade. Chapter 1 offers a detailed description of the research problem and the purpose of the research. Though traditional forms of marriage and sexuality have long been building blocks of society, current American culture now presents many alternative choices to both marriage and sexuality. Chapter 2 provides an overview of the precedent literature concerning marriage, sexuality, and Christian parental instruction, as well as key cultural trends related to marriage and sexuality, and a review of twelve parental help texts addressing both issues. Chapter 3 presents the research methodology of this study. The qualitative research design consisted of the following steps. First, access was obtained to churches who attended CentriKid Camp on the campus of Campbellsville University during summer 2014. Second, children’s ministry group leaders from attending churches were invited to participate in the study. Personal contact information was gathered from each volunteer. Third, an interview protocol was created, validated through an expert panel, and approved by the Ethics Committee of The Southern Baptist Theological Seminary. Fourth, a pilot study was conducted. Interviews were recorded, transcribed, and coded. Fifth, 28 interviewees were purposefully selected based upon the highest number of volunteers from participating churches. Sixth, a Dissertation Participation Form was gathered from each participant. Seventh, 28 interviews were conducted, transcribed, and coded. Types of coding applied to the research included In Vivo and values coding. Eighth, content analysis was completed on the gathered data. Finally, findings were evaluated and conclusions were drawn. Chapter 4 provides an analysis of the research findings. These findings describe the values expressed by Christian parents in regard to the research questions. Chapter 5 presents conclusions drawn from the research. KEYWORDS: Bible, biblical discipleship, biblical teaching, biblical worldview, Christian parenting, church discipleship, church equipping, church influence, cohabitation, comfort measures, culture, discipleship, divorce, gender confusion, homosexuality, life experience, life stage, marriage, marriage education, mass media, mentoring, parental controls, parental instruction, parental responsibility, parental struggle, parental teaching, parental training, parenting, parents, pastor, perspectives, pornography, public school, sexual ethics, sexual morality, sexuality, sexuality education, teaching methods, teaching practices, teaching resources, textual resources, values.

The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives. / x, 130 leaves ; 29 cm.

ABSTRACT AN ANALYSIS OF STUDENTS' PERCEPTION OF BIBLICAL COMMUNITY WITHIN THE ENVIRONMENT OF DIGITAL MEDIA: A MIXED METHODS STUDY Matthew Alan Vander Wiele, Ed.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Troy W. Temple This study is an examination of teen perception regarding their understanding of biblical community within the environment of digital media. The study also examines the principles, essentials, or characteristics of biblical community regardless of environment. The researcher surveyed a sample of teens that attend classical, open enrollment, and closed enrollment Christian schools of various denominations as well as no denomination. A survey presenting a list of the essential principles of biblical community, regardless of environment, including questions for each objective was sent to the sample. The respondents were asked to participate in a quantitative Lickert-scale survey. An expert panel was utilized to validate and approve the principles of biblical community that were used in the student survey. The validation by the experts regarding the literature review was then used to form objective questions regarding the principles or characteristics of biblical community regardless of environment. Triangulation was utilized as the principles reviewed in the literature review, validated by the expert panel, were formulated into a survey to measure perception. The researcher analyzed the data in light of the principles or essentials of biblical community reviewed in the literature review and validated upon by the experts to demonstrate a need to better measure the effectiveness of biblical community within a particular environment. Also, the research demonstrated a need to educate parents and students alike as to what makes a community biblical. The benefit of the expert panel allowed for the findings to be validated in order to then create an instrument that measures student perception. The researcher sought to answer the question: Do teens, that attend Christian high schools, perceive their online relationships to facilitate the principles or essentials of biblical community? The more commonly asked questions concerning the effects of digital media on one's face-to-face relationships cannot adequately be answered until the above question is answered.

Text in Afrikaans / Musiekvideos is 'n integrerende deel van die (rock)-musiekbedryf, hoofsaaklik as reklame vir die kunstenaars en hul musiekopnames. Musiekvideos is verder 'n wesenlike deel van die massamedia, in so 'n mate dat daar verskeie spesialismusiektelevisiekanale is wat 24 uur per dag op al die kontinente uitsaai, wat 'n aanduiding gee van die omvang van musiekvideos. Hierdie videos speel veral 'n vemame rol by die jeug as sub-kultuurgroep. Ook christenmusikante gebruik musiekvideos, en hul videos word gereeld as deel van christelike programme uitgesaai. Dit is gewoonlik een van die oogmerke van christenkunstenaars om die evangelie deur hul musiek uit te dra, en in die geval van christelike musiekvideos dien hulle dikwels nie net as reklame nie, maar word daar ook 'n christelike boodskap oorgedra, veral in die geval van verhalende en konsepvideos. Daar word na die rol van hierdie videos in die konteks van die christene se benutting van die massamedia gekyk en daar word onder meer 'n teologiese fundering vir die gebruik van die massamedia in die algemeen, asook musiekvideos in die besonder gegee. 'n Aantal musiekvideos van kontemporere musiekkunstenaars soos Carman, Michael W. Smith, Steve Taylor, The Newsboys, en Steven Curtis Chapman word individueel beskryf en vanuit 'n teologiese perspektief beoordeel om te sien hoe suksesvol hulle in die oordra van 'n christelike boodskap is. Daar word 'n vergelyking getref tussen christelike en sekulere musiekvideos en hoe sekere onderwerpe benader word. Sekere tekortkominge, sowel as positiewe aspekte by christelike musiekvideos word as deel van 'n missiologiese reflektering uitgewys. / Missiology / D.Th. (Missiology)