Thesis (D. Min.)--Abilene Christian University, 2006. / Abstract and vita. Includes bibliographical references (leaves 116-120).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2007. / Includes abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 155-163, 250-256).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2007 / Includes abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 176-180, 69-72).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 2006. / Includes bibliographical references (leaves 67-76).

This dissertation investigates the influence of western missionaries upon African Christians in general and more specifically, Baptists in Kenya. Of particular concern to this study is western influence on the concept and practice of Christian ministry in Kenya Baptist churches. It is asserted that western missionary influence has been negative upon Kenya Baptist churches in the concept of Christian ministry. Missionaries introduced a distinction between clergy and laity, emphasizing a ministry model of paid clergymen who dominate and drive their respective congregations. This contradicts clear New Testament teaching that every believer is a minister and is spiritually gifted to do Christian ministry in the context of the local church. Pastors are needed to equip and free church members to minister. Thus, it is concluded that Baptists in Kenya need to change from following missionary introduced patterns of Christian ministry to that which is spiritual gifts-based and lay dependent. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

The Central figure in this thesis is William Gurnall M.A. (Cambridge) who lived from 1616 to 1679. He was the Rector of the Lavenham Parish church for 35 years, 1644/45-1679. He was one of the few Puritans who remained in the Established Church after the 1662 Act of Uniformity had been promulgated. His 'The Christian in Complete Armour' is one of the greatest practical-pastoral works to come from the pen of any Puritan. It is firmly based on Calvinistic theological principles. While holding common beliefs in many areas, Gurnall nevertheless was at odds with his fellow Puritans over certain crucial issues that directly affected his attitude to the Puritan revolution. His analysis of the person, being, nature, wiles, strategies and weapons of the Christian's great enemy and description of the Christian's resources such as the role of the shield of faith in its multiple uses, which constitute an important contribution to pastoral theory and practice are shown to arise out of Gurnall's theological stance, his own personal history, the history of East Anglia and of Lavenham in particular; his reflections on the 'Days of Great Confusions' and his deep concern for the breakdown in orderly society and the decline of genuine piety in the church. Basically we will concentrate on three issues: First. The real nature and locus of the Christian's spiritual warfare. Second. -- The means used for his investigation, namely, an examination of the person, power, methods and wiles of the Christian's great enemy and the vital role of the shield of faith. -- Third. His conclusions.

Contemporary pastoral counselling has many unresolved problems associated with its practice, causing frustration for both counsellors and counsellees. This thesis suggests that such problems are related to the fact that pastoral counselling is overshadowed by the dominant schools of psychology, to the detriment of its spirituality. Furthermore, by attending to both its "values" and its "aims", contemporary pastoral counselling is shown to lack a distinctive theoretical base. This thesis proposes that pastoral counselling is, in fact, the reparative dimension of spiritual direction. Referring to such counselling as " therapeutic spiritual direction" best expresses this concept. Some of the ways in which this redefinition of pastoral counselling may alleviate problems which are currently experienced, particularly by counsellors, are highlighted. A spirituality appropriate to this discipline is outlined. Both Keating's life in general, and eight anthropological models used in conjunction with his teaching on Centering Prayer, are examined to provide a theological foundation for therapeutic spiritual direction. Utilising a conflation of Keating's models, supplemented by insights from his spirituality, individuals are located within an evolutionary-developmental context, within which the reality of sin is acknowledged. Attention is given, in a holistic fashion, to the physical, emotional, and spiritual faculties, and to relationships with both the world at large, and God in particular. Real and potential problems in emotional and spiritual formation are explained with reference to four "energy centres". Therapeutic spiritual direction is characterised by the environment within which it is conducted, and SLX identifiable stages through which it passes. Based on Keating's models, an Instrument is developed to facilitate such counselling, particularly in its diagnostic phases. Use of the means of grace and traditionally Christian disciplines and forms of ministry are emphasised for healing, and a spectrum of suggested treatment modalities is generated. The place of other health-care disciplines and social-care agencies is recognised, and discriminating co-operation and dialogue with them and with other faith traditions is encouraged This thesis has profound significance for the way in which pastoral counselling should be practised. In the light of these insights, some implications for the training of counsellors and for ministry in South Africa are noted.

Although a change of religious landscape in America in recent years has been suggested and widely accepted in the social sciences, most studies tend to focus on measures of religiosity and how it is changing. The subject of spirituality and its correlates seem to be mostly ignored. This study utilizes nationally representative data generated for the first time in General Social Survey (GSS) on the subject of spirituality to measure Americans' spirituality and daily spiritual experiences and their most significant correlates. In this study, most Americans (89%) showed to have some degree of spirituality and daily spiritual experiences. Moreover, variables of gender, race/ethnicity, marital status, religious origin, and residence in conservative region when growing up shown to be significant predictors of spirituality.

Experts do not agree on the definition of spiritual development although positive spiritual development benefits society in many ways. Without agreement on the definition of spiritual development and a common understanding of spiritual development, parents, teachers, and pastors who are entrusted with the task of fostering positive spiritual development in Christian settings face the challenges of determining what spiritual development is (definition), the desired goals (culmination) of spiritual development, and the most effective ways to meet those goals (context and content). The purpose of this study was to use data, from the social sciences and Christian points of view, to inform Christian education programs and arrive at recommendations for fostering young children's spiritual development. Data sources include textual literature from the social science and Christian points of view. In addition, the researcher gathered interview data from twenty children's pastors. Research results included: 1. It is possible that spirituality is associated with sensory awareness. 2. Examining spirituality as sensory awareness may lead to focusing on innate qualities of spiritual capacity with a more focused inclusion of children with special needs in faith-based programs, a God-given conscience, and consideration that children may be born with spiritual gifts to express their spiritual nature. 3. Congregations/parishes under utilize intergenerational activities, time for quiet and reflection, and opportunities to talk to children about spiritual matters.

My dissertation study portrayed how mature adults who had and practice their religious or spiritual convictions learned to develop spiritual friendships and how what they then learned from these friendships contributed to their own spiritual identity development. The study investigated how spiritual friendships, as learning schemes, gravitated towards learning and change by fostering critical reflection and encouraging the participants in such friendships to strive to be their best selves. The study also showed that spiritual friendships fostered personal and professional development that was linked to spiritual development. In particular, the study examined four spiritual friendships, involving nine participating spiritual friends (three dyads and one triad). It first uncovered how a spiritual friendship was initiated, developed, and maintained; then secondly, discussed how spiritual friendship cultivated the development of people in mature adulthood; and thirdly, explored how the learning and growth that occurred during the development procedure of the friendship contributed to the participants’ spiritual identity development. The study also defined what a spiritual friendship is as perceived and practiced by the research participants. The study employed portraiture, a qualitative research methodology, to paint a detailed representation of the participants’ lives, including their educational biographies, and to present their learning, formation, and development through practicing spiritual friendship. The study offers an in-depth and holistic portrayal of the paths the participating dyads and triads of the friendships walked as “fellow travelers” on their life voyages as these related to the formation of their spiritual selves in and through their spiritual friendships. It also sought to shed light on the triumphs of midlife and beyond: when people have gained greater experience, maturity, and capabilities, while at the same time they continued to grow and develop.