People perceive social conflict and conflict issues in different ways. My research is directed at understanding how leaders from some of Winnipeg’s Community-Based Organizations (CBOs; faith and ethno-cultural NGOs) perceive and experience social conflict and to explore their contributions toward peace-building and conflict transformation. Historically, Winnipeg has been home to a plethora of faith-based, ethno-cultural community organizations, and NGOs whose mission is to provide crucial basic and spiritual needs to people. Their contribution to the nurturing of both the spiritual and social needs of their communities is also remarkable. This qualitative research is based on semi-structured interviews and participant observation as research instruments to observe social events related to conflict and peace-building. Critical ethnographic and grounded theory approaches inform the methodology while drawing necessary inferences from relevant quantitative data. From this research, several key findings become evident: 1) CBO leaders have a high level of personal motivation and employ a wide range of tools, such as the social capital of their organizations, to intervene in social conflict issues for the purpose of peace-building; 2) of the three types of CBO (faith, ethno-cultural and NGOs), the Faith-Based Organizations (FBOs) are the most networked and involved in transforming social conflicts and contributing toward peace-building in Winnipeg; 3) some respondents seemed to indicate that not all projects are contributing equally in addressing social conflict issues; 4) social conflict issues appear to be rooted in an unjust social structure and a number of socio-economic-political and cultural policies; 5) research participants cited five complex, interrelated conflict issues in Winnipeg; 6) a grounded theoretical concept (Perception-Expectation-Frustration) was generated to explain social conflict; and 7) these everyday leaders are using a plethora of strategies as everyday peace-builders who are engaged global citizens, and citizen diplomats to create oases of peace in a society where people are struggling with social inequality, discrimination, and poverty in order to address people's immediate needs, promote awareness, and influence policy. In sum, the meso level CBO leaders perceive social conflict holistically and some of their peace-building projects may be contributing substantially towards a long-term process of social conflict transformation in Winnipeg. / February 2017

The objective of this Master’s research project was to examine religious dialogue from the point of view of multi-religious families and different faith-based organizations. This research attempted to raise awareness of the multiple benefits of religious dialogue society-wise, of the general diversity of faith-based systems and of the role that multi-religious families play. Furthermore, it was studied how different faith-based organizations and other societal factors relate to multi-religious families, and how these relationships could be improved.   This is a qualitative research, to which a few quantitative elements were included. These elements were implemented in the two online surveys that were used for the collection of data, as well as during the data handling process. In addition to a comprehensive analysis on religious dialogue, this research considered the concepts of faith and ethnomethodology. These three underlying theories did not only support the research findings, but were actively used as the basis for the development of the surveys and their analysis. Although this research was based on a Finnish context, it can easily be generalized to any given society because of its impartial and universal basis.   The surveys were designed together with a Finnish NGO called Familia ry, and the findings of this research will be used to help them develop their future work.

This thesis utilized the field hermeneutics within the study of gender roles of  women within religion.  It argues the relevance of interpretation that have lead to the patriarchal structures within culture and society.  In effort to restructure their place in society, women are redefining gender roles through a combination of hermeneutics and Feminism.  They are looking at commonly misinterpreted verses that have lead to their subordination to male culture, while also bringing attention to texts and stories within the Bible and the Quran  that have long been neglected to show the equality that lies within their religions.

The Welfare Reform Bill Personal Responsibility and Work Opportunity Reconciliation Act of 1996 contains a section referred to as "Charitable Choice." This section was designed to ensure that faith-based agencies were not discriminated against in the awarding of federal funding. States are not required to implement any part of the initiative, except ensuring that there is no discrimination against faith-based organizations. States have responded in a variety of ways in the hope of increasing the number of faith-based organizations receiving and competing for social services funds. Although religious groups have been receiving government funds to provide social services for much of American history, the faith-based initiative represents a new effort from both state and federal government to encourage even greater participation. There has been a tremendous amount of research on the impact of the faith-based organizations; however, very little attention has been given to the non-religious based social service organizations. To understand the impact of the faith-based implementation on non-religious based social service agencies, the primary focus was on examining: personnel, clientele, programs and services data, as well as internal and external factors. The secondary focus was determining if the implementation of the faith-based initiative signified the “second-order of devolution.” The study focused on three NBSSOs in Washington, D.C. Interviews were conducted with agency officials and data collected from all three agencies. While supporters argue that the faith-based initiative is about solving problems of poverty, taxing an over-burdened welfare system and violating the constitution, the researcher found that there was no impact of the faith-based initiative on non-religious based social service organizations. The participating agencies had been impacted by elected officials, public policy and federal funding, however; research also shows that there was no evidence of a “second-order of devolution.” The expected outsourcing of public services and the creation of numerous models of welfare systems with a variety of public-private partnerships that included secular non-profit organizations, for-profit organizations and religious organizations had not occurred.

Donald G. Bloesch, an American theologian and seminary professor, is a leading spokesman for contemporary Protestant evangelicalism, a theological position that lies somewhere between fundamentalism and neo-orthodoxy. Heavily influenced by the German theologian, Karl Barth, Bloesch employs a methodology in which theology is based on revelation alone, unsupported by philosophy or the arguments of human reason. For Blosech, revelation is basically alien to human culture and human thought-forms. Because of this, revelation cannot be comprehended by reason, but only by faith. Bloesch’s view leads to a dichotomy between faith and reason, a dichotomy that ultimately lessons the impact of his theological system in at least three ways. First of all, Bloesch is unable to utilize the insights of secular culture for the benefit of theology. Secondly, Bloesch’s distaste for philosophy results in his inadequate handling of the hermeneutical problem. Finally, Bloesch’s understanding of the alienation between revelation and culture can lead only to the increasing irrelevance of theology in the modern world.

This research is concerned with the construction and expression of selfidentity in a sample of lay Christians working in a contemporary workplace. It seeks to understand how these believers construct and sustain, in and through autobiographical narrative, a faith-full self-identity at work. It is inspired by my own experience as a Christian believer in a secular workplace. The results of the study contribute to the discipline of practical theology in the specific area of understanding autobiographical construction of Christian self-identity. Although the study takes an overt Christian theological stance, it draws not only from the theory of autobiographical narrative in theology, but also from corresponding theory in philosophy, sociology and psychology. In particular the research draws on the Confessions of St. Augustine (c AD 400), using this patristic text as a benchmark expression of Christian selfidentity. Augustine’s neo-platonic thinking informs the central research question which asks whether fragmentation of self-identity is experienced by Christians in the challenging environment of the present-day workplace. Narrative is both phenomenon under study and research methodology. It is a particularly appropriate means by which to study faith identity. The concept is a fluid one and narrative inquiry is more concerned with establishing meaning and significance than facts and truth. The research resides within a constructivist paradigm and acknowledges that the findings are limited and specific. The findings suggest that fragmentation of self-identity is experienced by the research actors in work/faith tensions. However, these believers move through a process of growing self-awareness and awareness of God’s action in their lives as they construct personal work/life narratives. The research findings explore this process of self-identity construction and offer conclusions about the discovery of a sense of deep self-identity amidst the experience of fragmentation.

This research has identified meanings attached by participants to the YMCA’s Christian basis within the context of volatile environments by engaging with voices in a qualitative, inductive, small-scale research project within the English YMCA. My proposition was that people working in the YMCA were appointed on the understanding that it was Christian-based, that the corporate and collective agreed means of association were located primarily in the Christian basis and that the YMCA attached significant meaning to its Christian basis whilst operating within an inclusive environment. Thematic descriptions of voices in communication were identified using a mixed set of research methods. The data were analysed in a between-method triangulation to produce adialectic towards meaning. Methods included: a literature review, interviews in a pilot study, a comparative historical review, facilitated groups, field visits and website surveys. I engaged various literary sources for interpretative perspectives on voices to differentiate participant’s relationships with the Christian basis in terms of audibility, affinity and attitude. The majority of participants felt that they had been appointed on the understanding that the YMCA is Christian-based, but very few had actually been given an opportunity, or felt it necessary, to make sense of it in their work. The Christian basis did not command a universally accepted meaning amongst participants. Instead, it was often perceived to have limited meaning, but with a degree of historical status attached to it. For the majority of participants, the actual corporate and collective agreed means of motivation was defined as care for young people within an inclusive environment and without any overt reference to the Christian basis and its meaning. However, where the Christian basis did feature locally it elicited communication that was complex, layered and variable in its nature. In these circumstances it produced powerful models of inclusive Christian service. The research identified three implications for further consideration: (a) ineffective communication between member YMCAs resulting in; (b) the creation of disjointed and remote islands of understanding about the Christian basis; and (c) in turn generating informal disassociations as a key factor in diminishing the value of the Christian basis within local member YMCAs.

This study examined the perceptions and behaviors of clergy and faith-based social service practitioners within the African-American faith community, in relationship to HIV/AIDS education and prevention. This study employed a descriptive exploratory design, utilizing quantitative and qualitative methods to analyze the secured data. The independent variables were clergy and faith-based social service practitioners. The three dependent variables were identified as perceptions (composed of health beliefs, attitudes, subjective norm and perceived behavioral control), intended behavior and actual behavior regarding HIV/AIDS education and prevention. Findings revealed a lack of significant difference in the perceptions of clergy and church workers regarding HIV/ AIDS education and prevention. However, there was a statistically significant difference in their intended and actual behaviors to provide HIV/AIDS information to various age groups in the church community.

The problem with which this study is concerned is the perception of faculty members at Free Methodist colleges regarding the integration of faith and learning in the total environment of their institution. In order to study this problem, the entire population of faculty was studied at Greenville College, Greenville, IL.; Roberts Wesleyan College, Rochester, N.Y.; Seattle Pacific University, Seattle, WA.; and Spring Arbor College, Spring Arbor, MI. The purposes of this study are fourfold: (1) to identify and to validate statements which describe individual criteria which must exist if integration of faith and learning is occurring on Christian college campuses; (2) to use these criterion statements in evaluating the perception of faculty at Free Methodist colleges concerning integration of faith and learning at their institutions; (3) to study the effect of age on the perception of integration of faith and learning among faculty; (4) to study the effect of the undergraduate alma mater on the perception of integration of faith and learning among faculty. An instrument containing forty-seven statements of criteria for integration of faith and learning was developed for this study and given to the faculty at the four institutions. Content validity was established by using nine experts in the Delphi Technique. Criterion-related validity was established by means of a discrimination study of faculty at Wheaton College and Southern Methodist University. A significant difference was found at the .01 level. A reliability coefficient of .93 was established through a test for internal consistency. Instruments were sent to 298 faculty representing all full-time faculty at the four schools under examination. The response rate was 49.7% or 148. Based on the findings of three hypotheses which were tested, it can be concluded that (1) age makes a difference in the perception of integration of faith and learning, (2) the four institutions under study are different in their effectiveness of integrating faith and learning, and (3) the undergraduate alma mater has no impact on the perception of integration of faith and learning.

Faith community nursing is one of the newest specialized practices of professional nursing. A faith community nurse is an actively registered professional nurse, who serves as a paid or volunteer staff member in a faith community. The faith community nurse promotes health and wholism of the faith community, its groups, families, and individual members. A faith community, as in a church, synagogue or mosque, is an organization of individuals and families who share common beliefs, values, religious doctrine, and faith practices that influence their lives. The faith community functions as a client system for the faith community nurse. The purpose of this study was to gain an understanding of the experiences of Protestant faith community nurses "living the call" to health ministry. Previous researchers have explored the roles of the faith community nurse, but have not specifically investigated the experience of living the call. A hermeneutical phenomenological methodology was used to answer the question, "What is the lived experience of faith community nurses living the call to health ministry?" The participants were ten Caucasian female faith community nurses residing in four regions in the Commonwealth of Virginia. All participants acknowledged receiving a "call" to health ministry. A structured interview of 60 to 90 minutes was conducted with each participant. The interview consisted of structured and semi-structured questions and explored the meaning of living the call to health ministry. Data were analyzed using the phenomenological method of Max van Manen. Five themes emerged including: 1) the calling; 2) relating to God in living the call; 3) practice in living the call; 4) challenges in living the call; and 5) blessings in living the call. Participants described the experiences of the callings to health ministry, consistent communications with God and the challenges and blessings of faith community nursing. The practices of faith community nurses were also described by the participants. The findings provide a glimpse into the lifeworld of the faith community nurse living the call to health ministry. This study may be helpful to others wanting to gain a deeper understanding of the meaning of the calling to health ministry as well as the experiences of relating to God, practice, challenges, and blessings.