Dissertations / Theses: 'Spiritual aspirant with God'

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Welch, James. "Intimacy with God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Morrow, Jennifer Kate. "Benedictine spirituality thoughts on God, us, and God with us /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Huesmann, Louis MacDonald. "Spiritual renewal and the kingdom of God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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McIntyre, Jan. "God in the gut." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Beekman, Walter E. "Sustaining pastoral passion for God through spiritual disciplines." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Lundberg, Sara. "OMG(s)! : Investigating the spiritual body." Thesis, Högskolan i Borås, Akademin för textil, teknik och ekonomi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-536.

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This work aims to discuss the contemporary view on religion and is an investigation of the body’s capacity for spiritual expression. By combining spirituality with contemporary fashion scene and what is praised today, the result presents a suggestion for a new religion, with references to the development of religion through the history of humanity and how the body has functioned in that, exchanged to materials, shapes and symbols used of the contemporary man. The work defines spirituality and religion as two different things, that spirituality is genetic and religion is based on culture. The assumtion is that culture creates its religion based in inherited spirituality. It is be based on the findings of the connections between culture and religion, the ideas of human transformed into gods, and aims to state the importance of religion in societies, even in our modern one, and that is it natural to believe, but the work also aims to brakes the illusion of religions as “real”, but rather is a social and cultural construction to help us deal with our inherited spirituality.

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Dang, Tri Minh. "Christ's beatitudes, kingdom and the spiritual life." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Kriso, Kevin J. "God as we understood God a program which can help Roman Catholics who are in twelve step recovery to find a healthy God representation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Harrington, Susan. "The gifts of healing one way God sanctifies us toward spiritual wholeness /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0608.

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Veinot, William P. "Paying attention to God a small group project in spiritual direction /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Jolly, Clay Dane. "The light of God in the Macarian homilies." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Cockayne, Joshua Luke. "The God-relationship : a Kierkegaardian account of the Christian spiritual life." Thesis, University of York, 2016. http://etheses.whiterose.ac.uk/15565/.

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By drawing on the writings of Søren Kierkegaard, I address the question of what it is to live in relationship with God. In answering this question, it is important to recognise that God, as he is described in the Christian tradition, is a personal God. For this reason, the account of the Christian spiritual life I outline is described as a life of coming to know God personally, rather than as a life of coming to know about God by learning about him. As I argue, a minimal condition for knowing God personally in this way is that an individual has a second-person experience of God. However, one of the barriers which prevents relationship with God from occurring in this life is that the human will is defective in such a way that human beings cannot will to be in union with God. Because of this problem, human beings cannot live in union with God in this life. And so, in order to allow for the possibility of union with God in the life to come, the human will must be repaired; consequently, one of the key tasks of the spiritual life is this task of repairing a person’s will by re-orienting it so that union with God is possible. Since a person cannot be in union with God in this life, it is important to give an account of what it is to be in relationship with God in the spiritual life. I present this relationship in terms of being in union with Christ which I describe, drawing from Kierkegaard, in terms of ‘being contemporary with Christ’. To be contemporary with Christ, as I explain it, is to experience what psychologists call ‘shared-attention’ with Christ; one way of experiencing Christ in this way, I argue, is by a person’s engagement in spiritual practices. It is by stressing the importance of this concept of contemporaneity with Christ that we can see how an individual engages in the task of re-orientating their will. The reason for this, is that the experience of Christ’s presence allows a human being to imitate Christ and thereby heal the damage caused by sin. Finally, I argue, even in experiences of God’s absence, a person can develop a deeper relationship with God. In withdrawing his presence from individuals, God allows for a kind of weaning process to occur in which persons develop a more independent, and eventually deeper God-relationship.

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Pulis, Stephen James. "Spiritual vitality of Assemblies of God post-high school young adults." Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689604.

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The purpose of this research was to develop the components of a theory for retention of young people after their high school years by examining the factors that contribute to continued spiritual vitality in Assemblies of God (AG) post-high school young adults. Data was collected from a stratified sample of ninety-five young adults in the United States during their senior year of high school in 2011 and two years later in 2013. In line with research by the Fuller Youth Institute (FYI), continued spiritual vitality was operationalized by using the Religious Behavior Scale, the Religious Identity Scale, and the Risk Behavior Scale. The results identified nine elements from spiritual formation factors, social considerations, and high school youth group experiences that produced fourteen statistically significant correlations with higher levels of retention and spiritual vitality in the sample two years after leaving school. This research appears to suggest that it is the aggregated effect of intentional youth group experiences providing opportunity for the internalized guidance of the Holy Spirit, recognized as God's work, and not specific youth group programs or religious activities that have the potential to create a unique spiritual journey that would ensure spiritual vitality for the youth after they leave high school.

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Banacki, Amanda C. "Spiritual seascapes : finding God in the waters of John Frederick Kensett." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1237.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Art History

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Hung, Poyuk Rebecca. "Jade to be chiseled in search of the self-revelation of God with application in spiritual formation through a study of Exodus 1:1-15:21 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p078-0063.

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Roberson, Aqueelah. "SWEAT: THE EXODUS FROM PHYSICAL AND MENTAL ENSLAVEMENT TO EMOTIONAL AND SPIRITUAL LIBERATION." Master's thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3563.

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The purpose of this thesis is to showcase the importance of God-inspired Theatre and to manifest the transformative effects of living in accordance to the Word of God. In order to share my vision for theatre such as this, I will examine the biblical elements in Zora Neale Hurston's short story Sweat (1926). I will write a stage adaptation of the story, while placing emphasis on the biblical lessons that can be used for God-inspired Theatre. When viewing the stage adaptation based on Sweat, the audience members will understand how God-inspired Theatre aims to help members of society utilize their gifts and abilities to assist others in achieving spiritual stability. The members of the audience will also be informed of my vision to use this piece to inspire others to embrace cultural awareness and sensitivity. This is my vision--helping others to walk in their God-ordained destiny. With this in mind, I am using Sweat as a proposed play because it is closely related to the creation account as recorded in the Old Testament Book of Genesis. In this play, Adam and Eve are replaced with the characters Sykes and Delia Jones. The creation account is a very influential testimony because it is known throughout humanity. Its popularity is due to the fact that the Old Testament is the commencement of the Christian Bible. For those of the Jewish faith, the collection encompasses the Torah, the first five books of the bible--the law for everyday living-- as well as the history of God's promise to them. For Christians, the Old Testament is just as sacred, but they view its religious meaning as incomplete without the life, teachings, death, and resurrection of Jesus Christ detailed in the New Testament. Also, Muslims trace their religious roots to some of the figures in the Old Testament although they deny the religious significance of the work as a whole. In essence, the Old Testament is crucial to Western Civilization. This is why Sweat is so powerful. It takes an extremely familiar testimony and shares pertinent messages that help people to become productive members of society. In order to show how effective Sweat is in helping others to live spirit-filled lives, I will use creative staging that will place the characters in the personal space of the audience members. I will achieve this by: having the actors enter and exit from the audience; allowing certain scenes to take place within the audience; and having the actors deliver some lines to various audience members. I feel that by making the audience a part of the production, it will cause them to see that they are not any different from the characters in the play. At some point in their lives, theatergoers have encountered--or been intimate with--an Adam, an Eve, a Sykes or a Delia. This will cause them to not see Sweat as just a play, but as a valuable life lesson, triggering self-examination and initiating renovated thinking that helps people to become culturally aware and spiritually sound. It is imperative that the biblical messages in Sweat are conspicuous. Whereas the narrator normally describes Delia's facial expression or feelings, I plan to write in scenes where her thoughts are audible. Some of her thoughts will include moments when she is praising and worshipping God. This is apparent because she starts to emerge as a woman of strength as the story progresses. Her relationship with God is cultivated on a daily basis. This is why she is able to tolerate her husband's foolishness. Her husband, Sykes, does not commune with God. To demonstrate his lack of communion with God, I will stage him being resistant to her times of worship--as he normally is according to the narrator. Clearly, the marriage is unbalanced. One partner is trying to please God, and the other is trying to please self. This is not how God intended marriage to be. In the New Testament Book First Peter, it states in the third chapter and seventh verse "husbands are to dwell with them in understanding, giving honor to the wife … being heirs together of the grace of life." Showing the burdensome consequences of destructing God's original design will pull on the hearts of audience members because they have encountered or known someone who is presently dealing with the consequences of this disobedient act. I will further reiterate the need for living a spirit-filled life by using costumes, scenic devices, and lighting to convey the godly and ungodly character traits that are embodied within the story. Through the use of colors and patterns, I will project the internal state of the character as in relation to God's instructions. I will work with a lighting designer in order to help convey the moods of the various scenes. The lighting techniques we choose will help to establish the thoughts and personalities of the characters. These feelings will transcend the minds of the audience and cause them to take the biblical messages into very deep consideration. The actors are the final ingredients in making Sweat an awe-inspiring, informative piece. Words are what they are, what one perceives them to be, while on paper. It is the job of the actor to give life to these words, cause them to live in the atmosphere, and to make the character come alive. Until the actor embodies the very heart of a character, the message in God-inspired Theatre will not be able to come forth and propel audience members to have a spiritual awakening. This is why people cannot just read Sweat. They must see the trials and journeys in order to receive life-changing revelations from the testimonies within the play.
M.F.A.
Department of Theatre
Arts and Humanities
Theatre MFA

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Rosov, Wendy Jill. "Practicing the presence of God : spiritual formation in an American rabbinical school /." Ann Arbor : UMI, 2001. http://wwwlib.umi.com/dissertations/preview/3028162.

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Weiss, Shira. "Letting God in : the spiritual development of modern orthodox high school girls /." Ann Arbor, MI : University Microfilms, 2007. http://proquest.umi.com/dissertations/preview/3267742.

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Aldrich, Renuka K. "The Saving Grace of Spiritual Activities and Perceptions of God: Assessing Differences in Managing Anxiety for Spiritual Majorities and Minorities." Diss., Virginia Tech, 2018. http://hdl.handle.net/10919/96024.

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More than 40 million American adults suffer from anxiety, but only a third receive care despite evidence of effective treatment. This is attributed to lack of access to adequate services, cultural-based myths, and prohibitive symptoms associated with anxiety, especially for marginalized populations such as racial minorities. Since spirituality is often used as a coping mechanism especially for racial groups, psychotherapy has slowly begun incorporating it into treatment. While this has the potential to reduce some barriers to care, the increasing number of Americans who are disaffiliating with traditional faiths or belong to minority spiritualities may not use the same coping mechanisms. The current study sought to contribute to the literature by obtaining a better understanding of whether the use of traditional spiritual activities and perceptions of God are different for spiritual majorities and minorities especially in managing anxiety. Using a nationally representative sample of U.S. adults (n=1525) from the Baylor Religion Study, structural equation models were tested to examine the relationships between anxiety and religious beliefs related to attachment to God as well as between anxiety and spiritual activities that encompass both social, organizational and private, subjective religiosity. Minority stress and attachment theories guided hypotheses that higher levels of anxiety would be associated with status as a spiritual minority but would be positively mediated by participation in spiritual activities such as worship services, prayer and scripture reading as well as mediated by more secure attachment to God. Results indicated that unlike spiritual majorities, spiritual minorities show lower anxiety levels compared with spiritual majorities unless using traditional forms of spiritual activities. Rather than positive or negative perceptions of the relationship with God, inconsistent perceptions were associated with higher levels of anxiety for all participants. Spiritual minorities had lower levels of both positive and negative perceptions of God's persona as well as lower levels of positive perceptions of the relationship with God, none of which correlated to anxiety. The results may indicate that spiritual minorities use other activities to successfully cope with anxiety and that they have greater anxiety when trying to conform to the dominant culture. This has important implications for practice given that many therapists lack training on how to incorporate spirituality into treatment. Distinctions between perceptions of the relationship with God and of God's persona indicate the need for further study of how more nuanced spiritual beliefs influence anxiety outcomes for a diverse range of spiritual practice and of the process by which individuals intentionally use spiritual tools to cope with anxiety.
Ph. D.

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Yoon, Young Ho. "Fénélon's spirituality of God-centeredness and self-abandonment an evangelical evaluation in light of John Piper's Desiring God /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1118.

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Kerrick, Michael Thomas. "Sacramental living encountering God out of the ordinary /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Wilcox, David H. "Walk with God a relational model /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Pramann, Robert F. "Commitment to spouse and God the relationship among measures of marital commitment and spiritual maturity /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Kruger, Matthew Carl. "The freedom of the mind for God: reflexivity and spiritual exercises in Thomas Aquinas." Thesis, Boston College, 2014. http://hdl.handle.net/2345/3792.

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Thesis advisor: Stephen F. Brown
The study of Thomas Aquinas generally focuses on theological questions in his work, and ignores certain aspects of what might be called his "spiritual life." Though there are exceptions to this rule, there are numerous themes in the writings of Thomas Aquinas which have not been given their due. In light of this fact, this dissertation seeks to provide an extended treatment of two components of the work of Thomas Aquinas which receive little attention: the role of spiritual exercises in his writing, and the form of reflexivity--one's understanding of and relation to one's self--he recommends. As a way of approaching these issues, I draw from the work of two historical philosophers, Pierre Hadot and Michel Foucault, using the methodological questions they employ in their writings on the classical world. Both Hadot and Foucault argued that there was something different about the way philosophy was accomplished in the antique world, something which was lost as philosophy shifted in the modern period. Hadot's work focuses, in particular, on the use of spiritual exercises in the formation of the person--that is, how a person becomes the ideal form they ought to be. Foucault, on the other hand, focused on the alternative form of reflexivity as found in the work of classical philosophers, and used it for fruitful comparison and critique of the contemporary forms of reflexivity found in the modern world. Both of these thinkers, however, never included in their study the medieval period, or at least not in an extended and meaningful way. Their questions, however, are particularly relevant to the work of Thomas Aquinas, as he offers both an extended treatment of spiritual exercises, as well as a form of reflexivity similar in many ways to classical forms. As a way of highlighting these two topics in Thomas Aquinas, I first provide an overview of the work of Pierre Hadot and Michel Foucault as it relates to these topics. I then move onto a discussion of the current state of scholarship on "spirituality" in Thomas Aquinas, and suggest the ways in which this dissertation can improve on this current state. In the subsequent chapters, I begin a discussion of the concept of virtue as found in Thomas Aquinas, and its relation to both spiritual exercises and reflexivity, the description of which in Thomas forms the basis for the next two chapters. Finally, I turn to an in depth application of these methodological questions by turning to two different works of Thomas; first, I turn to his De perfectione spiritualis vitae, a short and rarely read work in which Thomas explains the practices which accompany the formation of a person in charity. Second, I turn to the Summa Theologiae and the cardinal virtues, drawing attention to the presence of spiritual exercises in a work typically treated as merely expositional
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Bird, Patricia E. "Hearing God- peer coaching and the role of high quality connections in spiritual development." Thesis, United Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10055451.

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The context for this qualitative case study evaluation was a 400 member United Methodist Church in southwest Michigan. Incongruence existed between the congregants' claimed spiritual development and minimal supernatural manifestations. Significant instruction has not resulted in change. The purpose of this project was to develop, implement, and evaluate a leadership training. The hypothesis was that peer coaching is an effective method to accelerate spiritual intimacy as measured by hearing God. Data analysis revealed three themes related to hearing God: hindrances, helps, and hearing. Hindrances must be addressed through helps in order to hear.

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Thomson, Donna R. "Growing in Favor with God: Young Children's Spiritual Development and Implications for Christian Education." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc9823/.

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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.

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Snyman, Desiree. "In the gaze of God : aspects of the spiritual significance of Rublev's holy trinity." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1016261.

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An icon is more than an image. It is a "sacramental form of presence" that makes present that which it signifies (Evdokimov 1976: 167). To come before an icon is to come before the presence of God. To gaze at an icon is to pray. Rublev's Holy Trinity icon (see frontispiece) is a theology in colour. Inspired by the story in Genesis 18, the icon depicts the three hypostases of the Trinity sitting around an altar with a chalice placed on top. The Biblical story is an account of the genuine hospitality that Abraham and Sarah shared with three pilgrims. This theme of hospitality is expressed by the three hypostases in the icon who invite the cosmos to share in their love-life. This research project investigates aspects of the spiritual significance that Rublev's icon has on our Christian living. To this end, an interpretation of the icon is offered in chapter two. Chapter three focuses on the relationship among the three hypostases in the icon. This chapter reflects on the meaning that trinitarian pericheresis could have on our spiritual living in the way we develop our relationships and the type of church and socio-political structures we adopt and support. The research project also explores the meaning that Rublev's icon could have for Methodists. The resource that Wesleyan spirituality offers to those who seek a deepened spirituality is the doctrine of Christian perfection. Perfection, in the Wesleyan model, is sought through the means of grace, nurtured through Christian koinonia and evidenced in social transformation. Christian perfection is discussed with reference to Rublev's icon in chapter four. Chapter five summarises aspects of the spirituality of the icon, postulates some implications that the icon has and unravels key issues arising out of this study.

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Thomson, Donna R. Morrison George S. "Growing in favor with God young children's spiritual development and implications for Christian education /." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/permalink/meta-dc-9823.

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Dillon, Patricia. "Solidarity, power and conflict in the reign of God." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Lewis, Gregory G. "The correlations among ambivalence, one's concept of God, and spiritual well-being as measured on two diverse religious groups." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Roy-Guglielmi, Karen Lorna. "Building the family of God a daily devotional for Lent, Easter, Advent, and Christmas /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Durham, Mitchell L. "Denominational differences in supernatural locus of control and spiritual well-being." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Shaffer, C. Steven. "Applying the advance organizer pedagogical method to teach past and present doctrines of divine healing in the Assemblies of God." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Valencia, Javier. "Redesigning the megachurch: reintroduction of sacred space into a highly functional building." Scholar Commons, 2009. http://scholarcommons.usf.edu/etd/4973.

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"Megachurches offer a unique way of being religious in modern society; one that fits the social and religious context of many people says Scott Tumma “Beyond Megachurch myths”. These Massive congregations of two to fifteen thousand participants occupy an undeniable space in the religious and social landscape. It is not only their massive buildings, locations, activities or television broadcasts that make these churches important. It is the role that they play in changing society (Hartford, 2006)” Architecturally the Megachurch has failed today, it has become a “big box”, a well developed building which houses thousands of members and provides them with all the necessary entertainment and functions that are needed; but, has lost its essence. The Megachurch today has lost its focus; it is focused on the function that the building has to offer and has failed to recognize the purpose of the space. By achieving a highly functional space the sacredness of this space has disappeared. This thesis presents an investigation into how to deal with the notion of sacred space in today’s Megachurch; it will introduce the sacred biblical pattern of coming into the presence of God trough architecture, it will deal with how to make an extremely massive space into a personal and spiritual. The goal of this thesis is to redesign the Megachurch as a highly efficient building that provides the user with the sense of awe, majesty and reverence that is lost in today’s Megachurches. The sacred aspect of this thesis project will be emphasized in the architectural poetics thru the use of symbolism represented in the right use of spatial organization and embedded religious cues; also will be focused on the materiality and the archetypes used to express a sacred feeling; Furthermore the study of natural light and structural systems for vast large spaces in a sacred manner will be investigated. The outcome of this project intends to change the negative connotation of the Megachurch today; it intends to teach society that this institution can be a sacred place to worship God and not just a place to be entertained.

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Thompson, Scott. "A critical analysis of the cessationist hermeneutic with respect to the issues of miracles, deliverance, and spiritual warfare." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Johnson, Truett J. "The holiness of God and the believer a study of Leviticus 1-7, John 18-19, and Hebrews 9-13 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Graven, Richard A. "A holistic healing model of ministry for the Overton Church of God." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Barton, ScVerlin. "The interconnectedness and ministry of the church to the spiritual beings." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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White, Ritchie Lewis. "Changed by His glory the spiritual formation of Jonathan Edwards /." Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com/search.cfm?p048-0114.

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Olds, Victoria Sikes. "The relationships between object relations development, God image, spiritual maturity, and religious fundamentalism among Christians." Diss., Texas A&M University, 2008. http://hdl.handle.net/1969.1/86014.

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This study attempts to incorporate religious fundamentalism into an existing framework for understanding spiritual variables from an object relations perspective of development. Out of this theory have emerged two constructs-image of God and spiritual maturity-which are both spiritually and developmentally oriented. Based on theoretical considerations, it was hypothesized that religious fundamentalism would be connected to lower levels of object relations development and spiritual maturity, and more negative God images. Eighty-five Christians from 18-68 years old were therefore administered four inventories that measured these four constructs. Although mainly weak correlations for the overall sample were found, for students religious fundamentalism was linked to lower levels of object relations development, as hypothesized. Implications of this and other findings are explored.

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Crane, Alfred Lee III. "Mobilizing and Equipping Senior Adults at Crowley Assembly of God For Spiritual and Social Ministry." Thesis, Assemblies of God Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10263029.

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Senior adults face a quandary through the process of aging. While enjoying the benefits of retirement, the senior adult also struggles with issues of health, independence, loneliness, and society’s stereotypes concerning their relevance and usefulness. With the aging of the population and graying of the church membership, the necessity to mobilize and equip senior adults becomes critical in maintaining a healthy church. As senior adults face an ever-changing society filled with technological, organizational, and social transitions, they need assistance in coping with and managing these age-related issues.

The project includes training materials to mobilize and equip the senior adults attending Crowley Assembly for effective ministry within the church and to the local community, thus validating the significance and relevance of senior adults in the local church. The project focuses on four ministry interventions: a four-part sermon series for the congregation, a ministry opportunities seminar for senior adults, an age-related issues management seminar for senior adult leaders, and the development of a senior adult ministries manual. Post-sermon, pre-seminar, and post-seminar surveys identify the understanding of and attitude toward material presented in the respective sermons and seminars. The project promotes a biblical awareness of the importance and value of senior adults in the congregation at Crowley Assembly and encourages acceptance of intergenerational ministries. A closer evaluation reveals the keys to the project’s effectiveness and identifies improvements for future projects.

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Gazaille, Brian Allen. "LOOKING FOR GOD, SEEING NOTHING: MORAL AND SPIRITUAL IRONY IN THE RED BADGE OF COURAGE." Thesis, The University of Arizona, 2009. http://hdl.handle.net/10150/192452.

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Grubbs, Joshua Briggs. "DEMANDINGNESS, DESERVINGNESS, AND SPIRITUAL WELL-BEING: THE ROLE OF ENTITLEMENT IN PREDICTING RELIGIOUS/SPIRITUAL STRUGGLES." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1458817510.

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44

Kinnison, Michael Shane. "Teaching Baptists a spiritual formation of listening to God as our divine center the practices of Lectio divina and centering prayer /." Online full text .pdf document, available to Fuller patrons only, 2004.

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45

Chaplin, R. Mark. "Developing holistic spiritual formation in the pastoral leadership of the South Dakota District Council of the Assemblies of God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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46

Seo, Jeongkwan. "Personal spiritual impact of the Korean churches' early morning prayer model at Woodlake Assembly of God /." Free full text is available to ORU patrons only; click to view:, 2004. http://wwwlib.umi.com/cr/oru/fullcit?p3150447.

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Hogue, Emily Jane. "In God We Trust: Faithbased Development, Spiritual Transformation, and Economic Change in Southern Andean Indigenous Communities." FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/274.

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Abstract:

In communities throughout the developing world, faith-based organizations (FBOs) focus on goals such as eradicating poverty, bolstering local economies, and fostering community development, while premising their activities and interaction with local communities on theological and religious understandings. Due to their pervasive interaction with participants, the religious ideologies of these FBOs impact the religious, economic, and social realities of communities. This study investigates the relationship between the international FBO, World Vision International (WVI), and changes to religious, economic, and social ideologies and practices in Andean indigenous communities in southern Peruvian. This study aims to contribute to the greater knowledge and understanding of 1) institutionalized development strategies, 2) faithbased development, and 3) how institutionalized development interacts with processes of socio-cultural change. Based on fifteen months of field research, this study involved qualitative and quantitative methods of participant-observation, interviews, surveys, and document analysis. Data were primarily collected from households from a sample of eight communities in the Pitumarca and Combapata districts, department of Canchis, province of Cusco, Peru where two WVI Area Development Programs were operating. Research findings reveal that there is a relationship between WVI’s intervention and some changes to religious, economic, and social structure (values, ideologies, and norms) and practices, demonstrating that structure and practices change when social systems are altered by new social actors. Findings also revealed that the impacts of WVI’s intervention greatly increased over the course of several years, demonstrating that changes in structure and practice occur gradually and need a period of time to take root. Finally, results showed that the impacts of WVI’s intervention were primarily limited to those most closely involved with the organization, revealing that the ability of one social actor to incite changes in the structure and practice of another actor is associated with the intensity of the relationship between the social actors. The findings of this study should be useful in ascertaining deductions and strengthening understandings of how faith-based development organizations impact aspects of religious, economic, and social life in the areas where they work.

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Banister, David G. "The spiritual Christian and the wisdom of God an exegesis of 1 Corinthians 2:6-16 /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Unni, Mohanan. "Marketplace ministry, context for the praxis of spiritual growth and affirmation for the laos of God." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p099-0002.

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Stickney, Bart C. "The God-centered model of pastoral counseling implementing the spiritual dynamic of prayer and Bible study /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Dissertations / Theses on the topic 'Spiritual aspirant with God'

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