The pastoral visitation practice of Continuing Witness Training (CWT) is theoretically intended to cooperate with God to lead individuals to Christian conversion, but reconciles fewer individuals to God than anticipated. This empirical theological study of Praxis 1 analyzed the visited individuals' (1) perception of care-concern by the visitors, (2) post-visit positive mood, (3) satisfaction with the visit, (4) sense of God's presence in the visit, and (5) decision to pray to establish a relationship with Jesus Christ. in association with (a) the amount of the CWT presentation given, (b) the length of the visit, and (c) prior religious involvement. Greater amounts of the CWT presentation given resulted in greater satisfaction and greater conversion prayer. Longer pastoral visits resulted in greater satisfaction among females and males, in greater conversion prayer in females, and in higher post-visit positive mood in males. Lower prior religious involvement resulted in greater amounts of the CWT model presentation being given to females, and in greater conversion prayer in males. Although 60% of Individuals visited reported no or minimal religious involvement, the complete CWT presentation was given to only 19%, and a substantial portion of CWT was given to an additional 17%. Among this 36% of those visited who received the CWT presentation, 55% decided to pray to establish a personal relationship with Jesus Christ. This situational analysis identified four praxis problems: ( 1) inconsistent application of the CWT model with unchurched individuals, (2) dissatisfaction among 25% of individuals visited, (3) lack of sense of God's presence in the visit reported by 23% of individuals visited, and (4) 31% of those visited being outside the stated unchurched target population for CWT visits. These praxis problems and related findings in the descriplive theological research were addressed by formulating a revised practical theology upon which to base Praxis 2. This revised theology of evangelism incorporated a multi-modal model of pastoral role-fulfillment (inYolving ketygma, didache, and paraklesis) as an agogic situation of primary initiation of a person into the kingdom of God, by proposing multiple contacts within a pastoral theology of care and counseling. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

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This study evaluates the efficacy of a self-guided, low-intensity curriculum, Marriage Moments, based on Fowers' (2000) virtues model of marital quality that emphasizes friendship, generosity, justice and loyalty. The Marriage Moments program consists of a guidebook and a video that were designed to strengthen marriages during the transition to parenthood and is used in the context of a home visitation program for first-time parents. Participants in the study included 119 married couples who had recently given birth to their first child. They were assigned to either a treatment, comparison or control group. The treatment group received the Marriage Moments curriculum as well as the Welcome Baby home visitation curriculum, the comparison group only received the Welcome Baby curriculum and the control group received neither program. Data were gathered through a battery of self- and spouse-report measures given at 3-months, 4-months, and 9-months postpartum. Relationship outcome measures included in this study were the Marital Virtues Profile, Revised-Dyadic Adjustment Scale, RELATE Satisfaction subscale, Transition Adjustment Scale, Father Involvement Scale, Household Labor Scale, and Maternal Depression Scale. Despite positive evaluations of the program from participants, analyses revealed a lack of significant, positive effects for members of the treatment group. Further research is needed before reliable conclusions can be drawn about the value of a marital virtues model as a guide for low intensity intervention.