After the genocide of 1994, Rwanda was left in a state of chaos. With reconciliation as a national priority, Christian faith-based organizations have risen to the challenge of providing religious reconciliation training. Prison Fellowship Rwanda and Youth With A Mission Rwanda are two local organizations that have been active in Kigali since 1994 and will form the basis of this case study. Bryant Myers’ (1999, 2011) Transformational Development framework will be explored and considered as a possible theoretical framework from which to investigate Christian study populations.

The purpose of this research is to explore the use of a faith-based holistic approach to community development. The concept of transformation development will be explored through a case study of the community development work of Canadian Baptist Ministries (CBM) in the Usulután region of El Salvador – specifically sustainable agricultural production, provision of clean water, provision of safe housing, leadership training and Christian education. Transformational development attempts to partner religious mission and development in a holistic framework for practical application. Within this framework, the following study attempts to address the gap between theory and practice surrounding holistic approaches to faith-based development. This research project explores the role of religion in development; the evolution of perspectives on evangelism and social action; the emergence of transformational development and integral mission; and finally, a study of the impact and effectiveness of a holistic and transformational approach shown through the work of CBM.

Leaders of a rural Southwest Oklahoma hospital requested the development of an evidence-based program that could transform unit charge nurses into effective leaders in order to improve the leadership of direct care nurses. Nursing executive leadership discovered staff members were demonstrating high levels of stress, dissatisfaction, and burnout. Press-Ganey survey results revealed that staff felt they were not supported and did not believe nurses cared for patients' or other co-workers' well-being or safety. The Hospital Consumer Assessment of Healthcare Providers and Systems outcome scores, which were below hospital and national desired benchmarks, revealed that patients were not satisfied with the care they received. Thus, the goal of this project was to use evidence to craft a program and evaluation plan that could be used by the hospital to develop stronger charge nurse leaders. A detailed examination of evidence supported the development of a program based on the relationship-based care (RBC) model. The RBC model is a transformational leadership development program that increases leadership skills and positive interaction between people. A full program was adapted from the RBC model and designed for the rural hospital. An evaluation plan to measure the short-and long-term objectives was developed. Implementation is expected to create social change by imparting charge nurses with leadership and relationship skills, thus empowering them with greater abilities to provide care. Benner's novice to expert and Watson's theory of caring models served as the foundation of the RBC model. The goal is to present the results at the hospital level and to disseminate the findings locally at professional nursing leadership conferences.

The Seventh-day Adventist Church in Nigeria is very particular in its missionary focus; it strives towards preparing people for the Second Advent of Christ through preaching its unique set of doctrines. The denomination as an organization and its people believe that this task must be done with a sense of urgency. To this end, apart from having a network of congregations and places of worship, it has set up schools (from primary to tertiary levels), medical care facilities and a relief agency, and it gets involved in various forms of community services. The Seventh-day Adventist Church is a world-wide Christian organization whose missionary orientation necessitated its establishment in Nigeria. Nigeria, as a country, is a British colonial arrangement established through Lord Frederick Lugard’s amalgamation of different regions in 1914. The country has continued ever since to struggle with the issue of identity, political leadership and development. Although its people struggled and got independence on October 1, 1960, the different ethnic groups’ perception of the political leadership and resource control ever since is that of injustice and marginalization. This perception has led to many coup d’états and even a civil war. Bad leadership, corruption, maladministration, election rigging and other forms of immoral behaviours have continued to hamper the movement towards prosperity and peace. In what appears to be a cycle of underdevelopment and political injustice has led to chronic bad governance, which has precipitated ethnic and religious violence. Such a series of events have consequentially neutralized all opportunities necessary for growth and development. Corruption and other unethical practices are the bane of development and prosperity. This is the milieu in which the Seventh-day Adventist Church in Nigeria carries out its missionary activities. Incidentally, the denomination’s first missionary, Elder David C. Babcock, arrived in Nigeria the same year as the country’s amalgamation (1914). The Seventh-day Adventist Church has therefore continued to grow within the context of Nigeria’s socio-economic and political turmoil. The issue of development and national prosperity has always been central to successive administrations in Nigeria. To this end, various developmental policies were put in place. This thesis examines these policies and reflects on the levels of their successes and failures. Most of the time, the nagging issues of corruption and lack of discipline are seen to have constituted major obstacles toward achieving their set objectives. This study therefore proposes a different outlook and approach to the issue of national development. Its thesis is that the traditional micro-economic approach, which measures national development only by indices such as the Gross Domestic Product (GDP), per capita income and other physical indicators, would always leave the developmental aspirations frustrated, if not unmet. This study therefore proceeds to propose the transformational development approach, which underscores the critical roles that faith-based organizations (FBOs) need to play to support sustainable development. This thesis challenges the Seventh-day Adventist Church in Nigeria to see itself as a critical agency for transformational development of the country. This should be a major part of its missionary activities. This study examined literatures that have demonstrated how theological discourse can be redirected toward broader social concerns, such as transforming a community. Furthermore, an empirical exploration of the Seventh-day Adventist community that formed part of the study showed that its members are focused and consistent in their understanding of the denomination’s task of preparing the world for the Second Advent. But these SDA members also want the denomination to be more socially engaged. They want their church to make more comments on issues of development and governance. This thesis concludes that the Seventh-day Adventist Church could use its influence to promote good governance, advocacy and social justice. It urges the denomination to expand the applications of its unique doctrines to include pragmatic transformational development concerns. Accordingly it is argued that the Seventh-day Adventist Church could collaborate with other denominations and religions, solely for the purpose of transformational development and without compromising its own beliefs. Hence, it is postulated that this church would still be loyal and true to its mission by recognizing that making a structural difference in the lives of Nigerians is an authentic and integral part of the restoration of the image of God (imago Dei) in people. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialization in Urban Ministry)

Extreme poverty is the most devastating problem facing the human race, because it condemns nearly half of the world‘s population to hunger, disease and oppression-often with little or no hope for the future. The human beings made in the image of God are tragically prevented from realizing their God given potentials because of poverty. The reality of poverty can be overwhelming, but we must understand that this age old adversary can be defeated. According to the famous maxim ―If you give a man a fish, he will eat for a day, but if you teach a man how to fish, he will eat for a lifetime‖. Therefore, the best way to fight poverty is to empower the people to shape their own future-to treat the causes of poverty and not just the symptoms (Stearns: 2010, 300) Key / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Extreme poverty is the most devastating problem facing the human race, because it condemns nearly half of the world‘s population to hunger, disease and oppression-often with little or no hope for the future. The human beings made in the image of God are tragically prevented from realizing their God given potentials because of poverty. The reality of poverty can be overwhelming, but we must understand that this age old adversary can be defeated. According to the famous maxim ―If you give a man a fish, he will eat for a day, but if you teach a man how to fish, he will eat for a lifetime‖. Therefore, the best way to fight poverty is to empower the people to shape their own future-to treat the causes of poverty and not just the symptoms (Stearns: 2010, 300) Key / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)