Thesis (D. Min.)--Dallas Theological Seminary, 2001. / Includes abstract. Includes bibliographical references (leaves 144-156).

Thesis (D. Ed. Min.)--Southwestern Baptist Theological Seminary, 2002. / Includes bibliographical references (leaves 114-117, 40-41).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 2002. / Includes bibliographical references.

Thesis (D. Ed. Min.)--Southwestern Baptist Theological Seminary, 2002. / Includes bibliographical references (leaves 121-125).

In this thesis the researcher uses a multidisciplinary method to develop a clearer understanding of shame as it is experienced by Christians with moderate intellectual disabilities. He uses this analysis to develop a Trinitarian, limits-based theology of shame. He then identifies practical ecclesiastical responses. The researcher’s starting position is that Christians with moderate intellectual disabilities experience debilitating forms of shame. This position is justified in chapter 3, with reference to medical disability literature. In chapter 4 through 6, the researcher uses psychoanalytical and sociological shame theories in conjunction with disability theory to develop a biopsychosocial model of the causes, effects and means of alleviating debilitating forms of shame in persons with moderate intellectual disabilities. In chapter 7 through 9, he uses Christian shame and disability theories together with analysis of Faith and Light and L’Arche to extend this schema. The Trinitarian, limits-based theology of shame draws upon disability theory, introduces the concepts of the shame dilemma and transpersonal shame, and promotes pneumatological reflection as an appropriate ecclesiastical response to debilitating shame. The practical ecclesiastical responses centre upon the need to promote a sense of communal ‘belonging-unity’ and personal ‘growth-towards-ideals’ in Christians with moderate intellectual disabilities.

The history of 'the blind' has been one of degradation and oppression. Even in these times of so-called 'enlightenment', when there is a move towards the concept of 'integration', people with this type of impairment often find themselves on the margins of society, both vocationally and relationally. The interpretations of impairment applied by professionals, and by those with impairments themselves, frequently draw from models which are essentially inadequate as a means of evaluating experience and initiating change. Conflicts arises, therefore, as attempts are made to clarify the tension between 'impairment', for emphasis upon the one fails to encompass a realistic understanding of the other. The person facing the onset of impairment, therefore, is confronted with a situation which is essentially threatening with regard to every aspect of life. Loss and change are fundamental to human experience. The commonly understood elements of 'grief work' present as a useful framework for evaluating the potential crisis of sight loss. Sight loss is described as a major life crisis, which ultimately challenges the individual's perception of himself in terms of personhood. Although many become 'integrated', a more adequate means of working towards full 'inclusion' needs to be found. The church as The Body of Christ should offer a context wherein those with impairments find acceptance and fulfilment. Nevertheless, categorisation and abusive practises have infiltrated life and worship. People with impairments often find themselves alienated by the same reductionist attitudes which characterise broader society. Such negation emerges from a misunderstanding of scripture, with regard in particular to issues of suffering and healing, and as to what in fact constitutes 'wholeness'. The work of Christ stands as evidence of his participation in, and identification with, people with impairments. Thus, he is a "disabled God" carrying the marks of stigma in his resurrected body. The Body of Christ needs to work towards a model of inclusion emergent from a renewed understanding of God's acceptance of those who are "different" as his unique creation.

The purpose of this thesis was to examine the function of religious faith in the bereavement process. Contemporary studies which have a psychological orientation have tended to disparage the role of faith in working through grief. This tendency has contributed to the role of faith not being thoroughly investigated to discover why it is a poor predictor of the outcome of bereavement. A detachment process theory which analyses the function of faith from a theological perspective was proposed. This hypothesis, that the reservoir of the individual's inner resources: (i.e., i) meanings envisaged in hope, ii) faith as a life-force, and iii) the ordering of one's world) is basic in resolving grief to reach a normal state. To test whether this hypothesis is tenable a field survey was carried out among a group of bereaved persons and helping professionals to examine the function of faith during the bereavement process. This thesis is divided into five sections. The first section explores the historical approaches to bereavement, which concerns the development of attitudes towards death from Greek times to the contemporary era. The second section examines the past research and theories relevant to the bereavement process from both religious and psychological viewpoints. The third section presents the proposed detachment process theory alongside the field survey which was carried out in Aberdeen and its environs. The data from the survey was analysed by Chi-square (X²) and Mann-Whitney test. The fourth section explores the theological imperatives in respect to the devastating effects arising from the loss of a 'significant other' by death. The study concludes in section five with a summary of the findings and their implications for those involved in helping the bereaved persons. The questionnaires which were utilised in the field survey are included in this section. The salient factor in this research is that: faith is impinged upon by the bereaved person's beliefs about the hereafter. The beliefs acquired after the loss of a 'significant other' are not cognate with those held in the nonbereaved community of believers.

Thesis (D. Min.)--Harding Graduate School of Religion, 1988. / Includes bibliographical references (leaves 228-245).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 1988. / Includes bibliographical references (leaves 159-162).

Thesis project (D. Min.)--Denver Seminary, 2005. / Includes bibliographical references (leaves 277-290).