Thesis (Ph.D.)--Hong Kong University of Science and Technology, 2004. / Includes bibliographical references (leaves 395-405). Also available in electronic version. Access restricted to campus users.

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2001. / Includes vita. Includes "Teacher's notes for the class The pilgrim warrior" and "Student's notes for the class The pilgrim warrior." Includes bibliographical references (leaves 326-340).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes bibliographical references (leaves [63]-64).

The Methodist Church of Southern Africa (MCSA) has been plagued by a number of problems. One of this problems has been the breakaway of some of its members. Some of these members have joined other churches (Mainstream and African Indigenous Churches) and others have founded their own churches. One of the major reasons for the breakaways is what I have framed lack of "African Spirituality" in the MCSA. By "African Spirituality" I imply that the African way of life does not distinguish between sacred and secular. African spirituality includes the following component elements: Belief in one God, belief in Divinities, Believe in spirits, veneration of ancestors and practice of medicine. My research in the Thaba-Nchu area confirmed the existence of this problem in the Thaba-Nchu Methodist church. There were three categories of respondents in this research: those who left the church are: those who live between two worlds (belonging to the MCSA and attending services in the African Indigenous Churches at the same time); and those who have single membership. The first two categories, unanimously agreed that the lack African spirituality and that is why they left the church or have dual membership. Ways of addressing this problem, i.e., to remedy the situation, have been suggested by the respondents, some scholars and leaders of the MCSA. These suggestions include the following: (i) singing: use of drums, clapping of hands, etc. (ii) special Sundays for prayers of healing: the church is to use people who are gifted in this, e.g. diviners, sangomas and barapelli. (iii) symbolic things like water to be used. It is hoped that if these suggestions were implemented, the problem would be addressed and the breakaways would stop or slow down and those who have dual membership would be satisfied to stick to the Thaba-Nchu Methodist Church alone. To implement these suggestions, the "top down" communication strategy adopted by the MCSA's leadership on this and other problems has to be revised, the language used must be understandable to the ordinary people (the grassroots or the marginalised) and the material must be easily accessible to them. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1997.

The purpose of this study was to investigate the influence of spiritual experiences, spiritually maturity, and the interaction of spiritual experience and maturity above the additive effects of separate effects, on the engagement in health-promoting behaviors (personal development, sense of purpose, self-awareness and satisfaction; health responsibility; participation in regular exercise and meal patterns; close relationships; and stress management). This study was important because there is a deficit in the literature investigating the effects of spiritual experience and maturity on wellness behaviors.The study's sample consisted of 241 volunteers from various religious and nonreligious groups in a medium sized Midwestern town. Participants completed a battery of questionnaires, including the Health-Promoting Lifestyle Profile, Index of Core Spiritual Experiences, the Spiritual Maturity subscale of the Spiritual Experience Index- Revised, and a demographic questionnaire. The combination of spiritual experience and spiritual maturity, with demographic variables held constant, was significant and accounted for 22% of the variance in health-promoting behaviors. Results showed that spiritual experience is a significant predictor of health-promoting behaviors. Spiritual maturity and the interaction between spiritual experience and spiritual maturity were not significantly related to health-promoting behaviors. / Department of Counseling Psychology and Guidance Services

In this thesis I explore a connection between my personal experiences of paranormal (non-ordinary) consciousness, modern consciousness research, indigenous perspectives on health, and the spiritual pursuit of compassion. My methodology is grounded in a notion of `direct experience' and what comes of it. Insights are derived primarily from direct experience through a process of self-observation and reflection whilst under the tutelage of a number of indigenous-minded Elders with whom I have long standing relationships. Research insights are conveyed through narrative writing, providing both a vehicle for carrying autobiographical stories of synchronicity, mystical encounter, and yogic/shamanic healing and a paradigmatic framework through which to represent and make meaning of experience. Through story-telling I work to demonstrate applications of be-coming (being directly aware of) felt-sense experience and deepening my acceptance of said experience. My intention throughout this writing is to demonstrate the efficacy and value of paranormal consciousness as a vehicle for deepening one's compassion, and enhancing our personal and collective well-being.

Spiritual care is considered to be an important aspect of palliative care however; there has been much debate about the definition of spirituality. In this study a broad definition of spirituality has been utilized. Spiritual needs of palliative patients have been identified. Although evidence relating to bereavement outcomes supports the concept of working with family groups in the provision of holistic palliative care, only one family focused model of spiritual care was identified in the literature and no assessment of the efficacy of this model was found. The needs of staff in the provision of spiritual care have also been found to be important. The objectives of this study were to implement a family meeting model of care to assess it’s efficacy as an instrument for the provision of spiritual care from the perspective of palliative patients, family members and palliative care staff and to consider implications, if any for the inclusion of this model of care in the regular palliative care service. This qualitative study was informed by interpretivism and hermeneutic phenomenology. Ricoeur’s Theory of Interpretation was utilized in the interpretation of data. Participants were recruited through two metropolitan palliative care services. Twelve family meetings were facilitated by the researcher. Subsequently forty-seven patients and family members individually participated in in-depth interviews in which they described their experience of the family meeting and any outcomes they had observed. Fourteen staff members participated each in a semi-structured interview in which they described observed outcomes of the family meeting, their process of recruiting patient participants for the study and insights about the suitability of this intervention for regular palliative care services. Interviews were recorded, transcribed and analysed utilizing Ricoeur’s Theory of Interpretation and with the assistance of qualitative data management software. The most commonly identified outcomes for patient and family member participants were: experience of increased openness of communication, positive and constructive feelings and emotions, gaining new understandings and strengthening or renewal of significant relationships. Their experience of the meeting facilitation was generally positive. These outcomes suggest that spiritual care was provided that had not been made available to these people in the current system. Staff reported positive outcomes for patient and family member participants and considered that this type of intervention would meet a need within the palliative care service. Barriers to implementation such as funding priorities, staff numbers and time were identified. This original study has added to our understanding of the value of working with family units in the provision of spiritual care in palliative care services. Further research such as the application of this intervention to larger and less homogenous populations, the evaluation of long term benefits to family members and ways of identifying families most in need of this intervention are needed. The inclusion of this intervention in regular palliative care service would have implications for staff training and support. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1345430 / Thesis (Ph.D.) - University of Adelaide, School of Population Health and Clinical Practice, 2008

Thesis project (D. Min.)--Denver Seminary, 2005. / Includes bibliographical references (leaves 283-302).

Thesis (D. Min.)--Nazarene Theological Seminary, 1989. / Includes bibliographical references (leaves 95-98).

Thesis (D. Min.)--Iliff School of Theology, 2006. / Includes bibliographical references (leaves 118-124).