Thesis (D. Min.)--Phoenix Seminary, 2008. / Abstract. Includes bibliographical references (leaves 146-149).

The problem with which this investigation was concerned was the level of knowledge about the leadership style of the chief student affairs administrators in Southern Baptist colleges and universities. The four purposes of the study were as follows: 1. To determine the prevalent leadership style of the chief student affairs administrators in Southern Baptist colleges and universities in terms of the Blake and Mouton Managerial Grid concept• 2. To determine if self-reported leadership style is congruent with the leadership style determination obtained through an instrument developed to analyze leadership style; 3. To determine if the following are factors in the leadership choice of the chief student affairs administrators in Southern Baptist colleges and universities: - Size and complexity of the institution. - Age. - Years of experience as a chief student affairs administrator. - Educational preparation, i.e. academic, administrative, or religious

ABSTRACT THE EFFECTIVENESS OF THE HANDS ON PROGRAM IN ATTAINING THE STATED GOALS OF THE INTERNATIONAL MISSION BOARD: A QUANTITATIVE STUDY Jeffrey Martin Gayhart, Ph.D. The Southern Baptist Theological Seminary, 2013 Chair: Dr. George H. Martin This dissertation examines the effectiveness of the International Mission Board's Hands On program in reaching stated goals. Chapter 1 introduces the research question by examining the current state of short-term missions (STM) and the Foreign Mission Board/International Mission Board's (FMB/IMB) methodological embrace of STM. This chapter introduces a particular short-term mission (STM) opportunity offered by the IMB, called Hands On. The research questions are addressed by a historical study and by a quantitative study of the effectiveness of the Hands On program. Chapter 2 is a more in depth historical study of the Southern Baptist Convention (SBC), the history of the FMB/IMB and its embrace of new methodologies, particularly STM. The chapter notes the FMB's initial use of college students for STM assignments, which blossomed into the Journeyman program. The chapter concludes with the FMB's adoption of Bold Mission Thrust as impetus for a more robust student mission strategy, including Hands On. Chapter 3 is an additional historical sketch for this study that reviews the history of STM and student missions. This chapter explains how the early histories of the SBC and student missions/STM movement parallel one another chronologically but not methodologically. The student missions/STM movement is a historical phenomenon that both informs the IMB's strategy and benefits from the IMB's methodological embrace. Also, this chapter surveys technological and sociological advances that opened the world to shorter-term missionaries. The final two chapters focus on the results, analysis, and answers to the research problem. Chapter 4 includes the results and findings of the quantitative survey. In addition, this chapter explains the data analysis method of structural equation modeling (SEM), which is used to analyze multivariate data. Chapter 5 discusses presented resolutions (or lack thereof) to the research problems introduced in Chapter 1. In addition, this chapter includes recommendations for changes in the Hands On program. Finally, this chapter highlights some potential areas for further research.

This study extends research findings directed at a micro-focus of change by assessing individual organizational members' perspectives and psychological constructs influencing change efforts by an organization. The change initiative in question regards the construction of a new facility and subsequent relocation to said facility. Moral commitment to the organization (negative), change initiative's fit with organizational vision, and social influence significantly contributed to variance in members' affective commitment to change. Trust in leadership and normative commitment to the organization (NCO) significantly contributed to variance in members' normative commitment to change. Continuance commitment to the organization and participation (negative) significantly contributed to variance in members' continuance commitment to change. NCO, change initiative's fit with organizational vision, and participation significantly contributed to variance in support of the proposed change initiative. Affective commitment to the organization (negative), NCO (negative), trust in leadership (negative), and disruption of influence significantly contributed to variance in members' intent to leave the organization.

Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating that Landmarkers seized the Gospel Mission Movement to serve its own ends not the reverse. What prorrpted these missionaries to leave their base of support and operate independently? Original sources tell the tale of strong convictions about missions that were more commonly apparent later, in a post-modern era. Gospel Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear. The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future. This study concludes that the Gospel Missionism movement was a blending of both enlightenment and post-modern missiological ideals. It was an incipient, evangelical version of a post-modern missiological paradigm. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views. After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact. In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century. The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history. The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating that Landmarkers seized the Gospel Mission Movement to serve its own ends not the reverse. What prorrpted these missionaries to leave their base of support and operate independently? Original sources tell the tale of strong convictions about missions that were more commonly apparent later, in a post-modern era. Gospel Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear. The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future. This study concludes that the Gospel Missionism movement was a blending of both enlightenment and post-modern missiological ideals. It was an incipient, evangelical version of a post-modern missiological paradigm. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views. After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact. In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century. The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history. The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

The purpose of this research is to program cycles or units of study which may be used with the Cyclo-Teacher Learning Aid, a commercial teaching machine produced by the Field Enterprises Educational Corporation of Chicago. The program will consist of the mechanics of music and will be designed for use with the seven- and eight-year-old child in primary choirs of the graded choir program of Southern Baptist churches.

This dissertation examines the current state of global youth ministry leadership, with a focus on the training of indigenous youth workers. The goal of this work is to encourage the International Mission Board and other missions organizations to consider the need for a global strategy to train youth workers for every people group. Chapter 1 introduces and defines the subjects of youth ministry and youth missions. Attention is given to the emergence of the North American Youth Culture in the twentieth century, as well as the church and parachurch organizations that developed concurrently with the American Youth Culture. Chapter 2 examines the strategies for global youth ministry that are currently being implemented by ReachOut, Youth Ministry International, Youth Builders, and SonLife. In addition to presenting a brief history along with the guiding vision of each organization, this chapter sets forth the similarities and differences among the various organizations, and identifies indigenous youth worker training as a key component of each strategy. Chapter 3 analyzes and evaluates the effectiveness of the strategies of each of the aforementioned missions organizations. Strengths and weaknesses of each organization are presented, with special attention to their respective strategies for training indigenous youth workers. Chapter 4 describes the current state of Southern Baptist mission work among the youth of the world. The results of surveys from IMB missionaries from every region, as well as feedback from interviews with IMB missionaries, are set forth. Data from the surveys and interviews is used to assess the current situation and priority of global youth ministry among Southern Baptists. In Chapter 5, IMB youth work is evaluated and critiqued. Chapter 6 offers a proposal for the IMB of the SBC to train indigenous youth workers for the people groups of the world. A brief concluding chapter offers suggestions for further study in the area of global youth ministry. This study suggests that youth ministry ought to be playing a key role in the world of missions in the twenty-first century. The fact that the majority of the world's population is under age 25, accompanied by evidence that youth are the most receptive age group for the Christian gospel, serves as an indictment against missiologists and missions organizations that fail to incorporate youth into their world missions strategies. In spite of the evidence, it appears that only a handful of missions "experts" and organizations are strategizing to reach the young people of the world. This dissertation seeks to perform an assessment of youth work done by IMB personnel. The research revealed that many IMB missionaries are focusing on young people. This study concludes that although the IMB is involved in youth work around the world, its involvement is generally not strategic, completely uncoordinated, and not sufficiently prioritized and encouraged. I argued that youth ministry and indigenous youth worker training warrant a higher level of emphasis and priority from the IMB, and I have made a series of recommendations for the IMB to address its shortcomings in the area of global youth ministry. The work of ReachOut, Youth Ministry International, Youth Builders, and SonLife were analyzed and principles from the work of these organizations informed the evaluation of, and recommendations for, IMB youth work. / 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.