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This dissertation attempts to answer the following question: Does Scripture call all churches to be as ethnically diverse as their communities? Chapter 1 introduces the "multi-ethnic mandate," the belief the Scripture instructs all churches to be ethnically diverse. Chapter 2 isolates seven arguments in favor of the multi-ethnic mandate: the Babel/Pentecost argument, the hospitality/love argument, the argument based on Christ's ministry, the unity argument, the Jew/Gentile argument, the heaven argument, and the argument based on NT examples. Chapter 3 argues that these seven reasons do not provide compelling proof for the multi-ethnic mandate. Chapter 4 highlights four biblical values that mono-ethnic churches support: God cares about preserving culture, Christians retain their ethnic identities, contextualization can make ministry more effective, and God uses the natural connectedness of people to expand his kingdom. Chapter 5 summarizes the thesis, warns of some potential dangers of affirming the multi-ethnic mandate, and points to possible areas of further research. The over-arching point of the dissertation is to demonstrate that churches need to reach out to all ethnicities to the best of their abilities, but if the natural byproduct of such ministry is a mono-ethnic church, then such a church is not unbiblical or unhealthy.

How shall we continue to speak of God's love in a world which continues to be flagrantly frustrated by human injustice? The question is not so much concerned with theodicy as with the task of human loving. Loving justly, so that ever wider structures of justice are made possible in history, must be a human endeavour which correlates with a divine precept, mandate, and command. Indeed, Christians are 'commanded' to love, both "one another" and the neighbour as oneself, in correspondence with the love revealed and exemplified by Christ. The 'thesis' developed in this research is given, to the Church and to the world, in Jesus' word to his disciples: As the Father has loved me, so I have loved you. Dwell in my love. If you heed my commands, you will dwell in my love, as I have heeded my Father's commands and dwell in his love ... This is my commandment: love one another, as I have loved you. (John 15:9-12) The task of loving is a problem of authentic correlation. We must first reflect upon the ministry of Jesus, and upon the sort of love or loves which he exemplified among his contemporaries. Then we must discover ways of interpreting the commanded love for our own day, and of putting such a love into practice. The quest for justice parallels and criticizes our quest for love. New Testament scholarship and theological reflection of the nineteenth and twentieth centuries have interpreted Christian love in many ways. As a convenient starting point for evaluating interpretations of Christian love, the proposition is suggested that an appropriate practice of love, correlating with the love of Christ, should lead, if ever so subtly, to the creation of justice in contemporary societies of human beings, and provide foundations for greater justice in future societies. A 'symposium' of selected 'speakers' on the characteristics of Christian love is 'convened'. From the nineteenth century we consider the thoughts of Ludwig Feuerbach and Soren Kierkegaard, and briefly, of the 'young Hegel'. These thinkers set the tone for much of the discussion, and in their ideas are distinguished certain dominant themes which will continue to characterize love-talk in the twentieth century. The twentieth century discussion takes the form of a 'debate' between 'neo-orthodox' Protestants, Latin American 'liberation theologians', and North American 'theologians of process'. But the debate is complicated, because the lines of division are not always distinctly drawn. We consider the most germane propositions of Anders Nygren, whose strict division between agape and eros has had a continuing impact upon Christian theology. Briefly we compare the thoughts of Emil Brunner, Reinhold Niebuhr, John Burnaby, and Karl Barth, and their impact upon the discussion of Christian love which began with Nygren's radical definitions. We observe, for example, how Karl Barth moves away from the early 'neo-orthodox' concerns, answering the critics of neo-orthodoxy with a holistic interpretation of love which melts into action, not determined, but sustained, by the covenanted love of God for his creatures. The latter part of this 'symposium' is an attempt to hear, without prejudging, two of the most prominent interpretations of love in contemporary thought. The Latin American theologians of liberation, since the late nineteen-sixties, have projected a view of Christian love which is thoroughly interpolated with the call for justice, on their continent especially, and also throughout the world. Their viewpoints elevate the discussion to a new plane, in which theory and practice are profoundly interdependent. Although Alfred North Whitehead wrote in the early twentieth century, his followers, in the United States specially, have begun to build upon his ideas, so that the 'process theology' of the eighties is intimately related to Whitehead's work in the twenties. Although the literature is massive, a hearing of Whitehead himself seems import if his ideas about love are to be set in relation to the genre which he inspired. Influenced significantly by the synthesizing method of Whitehead, the concluding chapter aims at no definitive conclusion. However, in recognition of the criterion that love should be creative of justice, certain related issues are distinguished which might inform theology's love-talk for the future. For example, recent textual analysis of the New Testament has demonstrated that the word agape has no consistent usage in the Bible as a word for love superseding all others. The perpetuation of agape as a ‘technical' word for a definite ‘type' of love, is not justified by scripture, and may obscure the profound intimacy of love to justice. Similarly, the relationship of faith to Christian love has the capacity to militate against love's relation to justice. The idea of eros may entail elements of Christian love and justice not normally construed by interpretations of agape. Response to God's love may be inhibited by exclusive, elite, or essentially egocentric characterizations of Christian love. Other insights pertinent to love's relation to justice, its affiliation with feeling, and its universal quality, are suggested.

SERVANT LEADERSHIP DEVELOPMENT IN CHURCH-BASED PASTORAL TRAINING PROGRAMS: A MULTIPLE CASE STUDY Aaron Francis Filippone, Ed.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Shane W. Parker Biblical scholars have stated that a church cannot exist unless she is organized under qualified leadership. What does it mean to be “qualified,” and how does one obtain the servant-like qualities mentioned in the New Testament? A balanced approach to pastoral training will equip leaders for the wide range of theological and practical challenges he will face. Leading a local church requires more than the academic ability to parse Greek verbs and exegete difficult passages. This research determines the level at which budding pastors are learning the experiential qualification of being servant leaders through the training received within church-based pastoral training programs. The purpose of this multi-case study is to determine how servant leadership is being developed in selected church-based pastoral training programs. For this study, data was collected using questions that were formulated from the components of the Organizational Leadership Assessment. Research helped to identify the factors that led to the development of servant leadership. The participants of the case studies were the leaders of local church pastoral training programs. This study utilized phenomenological methodology to produce descriptions of themes and patterns from qualitative interviews with stakeholders in the church-based pastoral training programs. The central phenomenon being studied in this research was the development of servant leadership qualities within church-based pastoral training models. The research utilized three cases to formulate a multi-case study approach for the purpose of determining possible similarities among the research samples. The goal of this research was to develop a set of best practices found within church-based pastoral training programs that seek to train pastors to be servant leaders. The findings of this study will be a valuable asset for those developing and leading church-based pastoral training programs.

As the result of technological advances, changes in production techniques, consumer behavior, economics, globalization, societal pressure, regulations, increased complexity of markets, and a cultural moral revolution, many organizations are now experiencing vast change. Organizations are compelled to change what they do and how they do it. Overwhelmingly, research demonstrates that change initiatives often fail because of poor management. This study identifies effective practices of transformative change used by a sample of overtly Christian marketplace leaders. The field of change management uses a broad range of methods and approaches. W. Edwards Deming, “the father of the third wave of the Industrial Revolution,” developed a change management theory he called the System of Profound Knowledge, which includes four interrelated fields (theories of systems, variation, knowledge and psychology). This study, demonstrates that successful organizational transformation in the marketplace by Christian leaders is applied from a biblical foundation and includes the principles of Deming’s System of Profound Knowledge, either directly or indirectly. The purpose of this study was to understand how Christian leaders in the marketplace could create an environment fostering a continual, relentless, perpetual search of improvement for human flourishing. Finally, the presentation demonstrates that executive leaders whose faith and hope are in God are compelled by the love of Christ to intentionally strive to be stewards of God’s grace by creating an environment that promotes real continuous improvement for human flourishing.

This dissertation argues that the theodramatic understanding of trauma and relevant therapeutic practices help traumatized people reframe the reality of trauma within God’s drama of redemption and thereby enable them to embrace it in the process of Christiformity, which is the God-given way of human healing and flourishing. Along the way this inquiry explores four main areas. First, it reviews diverse naturalistic approaches to trauma and develops a Christian psychological alternative—a Christian psychopathology of trauma which takes into accounts the effects of sin, damage, and suffering. This Christian psychopathology provides a holistic perspective of the person by considering the neurobiological, psychosocial, sociocultural, and spiritual dimensions of a person and honors the primary authority of Scripture. Second, this study attempts to look beyond the symptoms and diagnoses of trauma to reframe it in terms of theodrama. Theodrama reveals that trauma is not the final reality of the believer’s life: redemption and consummation will come. This work shows that those who are living in God’s sovereign drama can actively participate in a faithful, missional life even in the midst of trauma. Third, it argues that Christiformity in theodrama is the faithful and therapeutic Christian response to trauma. Finally, this dissertation proposes a theodramatic therapy, which helps counselees embrace trauma and live a new way of life by embodying Christiformity. It also provides the theological reflections of the problem of theodicy, encouraging the practice of pastoral theodicy.

This dissertation examines the role of the body in the theology and pastoral practice of Richard Greenham (c. 1540-1594). Contrary to those who find in puritanism a Platonizing disdain for the body, Greenham highly values the physical aspect of human nature. He spends much of his time and resources caring for corporeal needs. He gives generously to the poor, establishes a community co-operative to regulate the price of grain, and advises on the best ways to treat physical ailments. Furthermore, the body plays an integral role in his spirituality. In his renowned counseling, he ministers to both soul and body, and in his sermons and writings, he urges Christians to glorify God with their bodies in daily life and in corporate worship on the Sabbath. His understanding of the worth of the body arises from a theological basis. God creates and redeems whole people. God creates people as unions of bodies and souls, and Christ took on a complete human nature, including a body, in order to redeem his people in both body and soul. While death separates body from soul, the Son of God will resurrect the bodies of the dead, reuniting them with their souls, when he comes again. He will raise the godly to an everlasting, embodied, and glorified existence in the presence of God, but he will raise the ungodly to unceasing physical and spiritual torment. Greenham ministers holistically because he understands the Christian faith to concern not just the salvation of souls but the redemption of whole people.

D.Litt. et Phil. (Communication Studies) / Please refer to full text to view abstract

ABSTRACT SUPERVISING GIFTED PEOPLE: A CONSIDERATION OF THE FIVEFOLD GIFTS IN THE EFFECTIVE SUPERVISION OF MISSIONARIES Donald Stanley Meador, Th.M. The Southern Baptist Theological Seminary, 2017 Supervisor: Dr. M. David Sills God gifted to the church certain people with specific ministry functions in order to develop a complete and healthy church. These gifts are ministry functions that the apostle Paul presented in Ephesians 4:11 and 1 Corinthians 12:28. This thesis proposes a conceptual framework loosely based on these five ministry functions and examines effective supervision of cross-cultural missionaries in light of them. Chapter 1 outlines foundational presuppositions to aid in understanding the ministry functions in a missions context. Chapter 2 describes six ministry functions common to the missionary task. The visionary strategist, church encourager, evangelist, pastoral caregiver, and teacher are examined as equipping functions. The administrator is examined as a function that facilitates the equipping functions. Chapter 3 addresses effective missionary supervision. The role of the missionary, current trends in missionary supervisor training, and effective missionary supervision are examined. Mentoring and spiritual direction are featured as functions of biblical supervision. Chapter 4 concludes this thesis summarizing five keys to effective missionary supervision.

This thesis assesses two prominent evangelical models of worldview analysis and, in light of the findings, offers a constructive proposal. Chapter 1 describes evangelicalism's implementation of the worldview concept. It argues that apologetics must be carried out on the worldview level. Hence, there is a compelling need for rigorous worldview analysis of opposing positions. Chapters 2 and 3 delineate the elements of transcendental and abductive worldview analysis, respectively. Both chapters provide a brief historical sketch of the distinct methodologies. In addition, each methodology is explored in terms of its strategy, engagement with other worldviews, and strengths and weaknesses. This study concludes that transcendental analysis suffers from several crippling weaknesses. It is unable to bridge the gap from ontological to conceptual necessity and to overcome the possibility of hypothetical worldview competitors. Also, significant portions of the transcendental starting point, the biblical canon, fail to give self-attestation, thus requiring external validation. Transcendental analysis seems better suited for usage in scenarios where an opponent can be reduced to absurdity or for a proof of God's existence based on a common phenomenon of human experience. Overall, abductive analysis stands as the superior option. However, it was noted that it best operates within a framework that contains relevant background information for establishing common ground. This is the aim of the last chapter. Chapter 4 articulates a constructive proposal for evangelical abductive analysis. It argues that the proper framework for abductive analysis should follow the contours that Scripture lays down itself---the fundamental plot line of redemptive history. The best articulation of this plot line is the creation-fall-redemption matrix (CFR). This schema maintains cosmic significance, touching upon the core existential issues of humanity---human origins, predicament, and remedy. Thus, it offers the best opportunity of establishing contact with the background beliefs in hopes of demonstrating that the Christian worldview offers the best explanation to these pressing matters. Chapter 5 summarizes the essential points of the study and suggests areas for future research. / 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.