Dissertations / Theses: 'Spiritual Maturity'

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Walker, L. Brooks. "Shalom and spiritual maturity." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Bryant, Kenneth. "Parenting styles and spiritual maturity." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3062/.

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Relationships between parenting styles practiced in individuals' families of origin and the measurement of individuals' spiritual maturity in adulthood were studied. Relationships between gender and the authoritative (facilitative) parenting style comprised the main focus of the study. Participants for this study were recruited from a large, non-denominational Christian church located in north Texas. A total of 300 individuals were randomly selected. A total of 160 individuals filled out the demographic sheet, the Parental Authority Questionnaire (PAQ), and the Spiritual Assessment Inventory (SAI). Canonical correlation procedures were performed among the set of SAI scales measuring individuals' spiritual maturity (awareness, instability, grandiosity, realistic acceptance, disappointment, and impression management) and the set of PAQ scales that measure parenting styles (authoritative or facilitative, authoritarian, and permissive) of mothers and fathers. Conclusions about female and male students raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were varied. Female adults raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were not correlated in a positive manner with spiritual maturity. Male adults raised in homes characterized by fathers with an authoritative (facilitative) parenting style demonstrated significance at only a large observed p value and therefore, could not be reported. Male students raised in homes characterized by mothers with an authoritative (facilitative) parenting style were correlated significantly with spiritual maturity in one correlation at the .04 level of significance. In another correlation, at the .003 level of significance, male adults raised in homes characterized by mothers with an authoritative (facilitative) parenting style were not correlated. Some cautions were discussed regarding the findings, and directions for future research on parenting styles and spiritual maturity were discussed.

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Kim, Young Eun. "A biblical study of spiritual maturity." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Lucien, Caleb Edouard. "The relationship of illiteracy to spiritual maturity." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Oh, Se-seon. "A contribution of the Bible study to spiritual maturity." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Lett, Robin M. "A multidimensional investigation of the relationships among spiritual maturity, spiritual experience, and health-promoting behaviors." Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1233202.

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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

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Oates, Roy D. "Discipling believers with the beatitudes of Matthew 5:1-12 a standard for spiritual maturity /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Burdick, Philip C. "Study of deficient individuation as a hindrance to spiritual maturity." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Grassley, Edward Brian. "The role of suffering in the development of spiritual maturity." Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0209.

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Embree, James Douglas. "The nature of Christian maturity as described in Ephesians 4:13." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Dixon, Darrel. "A biblical examination of the classical mystic's path to spiritual maturity." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Ream, Scott T. "Pastoral health and burnout| Spiritual maturity, emotional health, and physical environment." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10189092.

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The purpose of writing Pastoral Health and Burnout: Spiritual Maturity, Emotional Health, and Physical Environment is to integrate biblical and psychological insights to test three suspected factors of burnout among senior pastors. This is accomplished through the creation of the Ream Pastoral Health Scale (RPHS), a 60-question Likert scale survey designed to assess the health of a senior pastor according to spiritual maturity, emotional health, and physical environment. The RPHS was validated using the Maslach Burnout Inventory (MBI). The MBI is a nationally recognized assessment tool for measuring burnout in the secular word. Eighty-three Christian and Missionary Alliance senior pastors from various districts in the United States were surveyed with the Ream Pastoral Health Scale and the Maslach Burnout Inventory. Strong correlations were found between the RPHS and the MBI.

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Leung, Ivan. "Deeper life a pastoral strategy for enhancing spiritual maturity at Vancouver Chinese Alliance Church /." Theological Research Exchange Network (TREN), 1999. 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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Voorhees, Nancy L. Thompson. "Discovering the relationship between spiritual maturity and participation in intentional and effective ministry." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Arnold, Richard Wade. "Sense of coherence, spiritual maturity, and psychological well-being among United Methodist Clergy." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1407489901&SrchMode=1&sid=1&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220028710&clientId=10355.

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Sayre, Curtis M. "The effect of pastoral interaction on the spiritual maturity of Christian school students." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Johnson, Stephen M. "Preaching for spiritual maturity through the use of a long range preaching plan." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Bohnett, Earl Marcus. "An attempt to measure change in levels of spiritual maturity among Christian young adults." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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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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Ewiwilem, Joe Nkem. "Pastoral counselling : a tool for spiritual growth and maturity among members of the Nigerian Baptist Convention." Thesis, University of Liverpool, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.539724.

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McKechnie, Allan. "The use of developmental stages as a model for addressing and assessing spiritual formation and maturity." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p046-0069.

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McKechnie, Allan D. "The use of developmental stages as a model for addressing and assessing spiritual formation and maturity." St. Paul, MN : Bethel Seminary, 2008. http://dx.doi.org/10.2986/tren.046-0069.

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Mazzarella, Christopher R. "Clergy stress and coping spiritual maturity, marital satisfaction, social support, and burnout among evangelical protestant pastors /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0133.

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Strawsburg, Brent L. "The development and evaluation of a maturity assessment tool for Church Resource Ministries." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Herrstrom, Eric P. "Character-based leadership formation : enhancing the spiritual maturity of small group leaders at Lake Arlington Baptist Church." Mill Valley, CA : Golden Gate Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.116-0006.

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Seo, Kwang Shik. "A strategy for the balanced discipleship that integrates emotional health and spiritual maturity within the Korean Presbyterian Church." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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Joubert, Jeremia. "The impact of the Seventh-Day Adventist church's religious thinking on the interplay between personality type and spiritual maturity." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51983.

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Thesis (DTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: This research seeks to establish whether the members of the Seventh-day Adventist Church in South Africa have a characteristic personality type and temperament that relates to their style of spirituality. Style of spirituality here refers to all spiritual behaviour in a broad sense - how they pray, worship, use the Bible, care about others, relate to social needs, care about the environment, administer and organize their church activities, etc. This study does not deal with what they believe, but rather focuses on how they believe. This research further seeks to establish what impact participant's God-image has upon their level of spiritual maturity, if any at all. To what extent does one's personality and temperament influence spiritual maturity and God-image? What instruments were used? I used the Myers-Briggs Type Indicator to measure personality and temperament, the Personal Orientation Inventory of Everett Shostrom to measure levels of self-actualization and psychological maturity, the Faith Maturity Scale of Benson, Donahue, and Erickson, to measure faith maturity, and the Christian Preference Profile scale, which I developed to measure preferences of Christian religiosity, which also gave an indication of God-image. How was the study conducted? I visited approximately 22 SDA churches in the Western Cape and distributed the inventories to willing participants myself. I explained the purpose of the research and how to complete the inventories. Participants were requested to complete it at home and return it the next week. I made use of two supervised students who helped to mark the answer sheets and capture the data. What were the findings? The personality type of the SDA laity was more introverted, compared to a similar study indicating that SDA clergy were more extraverted. The most significant finding was that the dominant temperament was sensing/judging (SJ=70%), slightly higher than that for the clergy. The self-actualizing levels were relatively low - the two main measures, time competency and locus of control measured both in the non-actualizing range, as well as three of the ten sub-scales, relating to a rigid implementation of values, a pessimistic view of humanity, and a lack of acceptance of synergy between opposite characteristics. The faith maturity levels were slightly above the average, and were low on three of the eight measures, relating to integration of faith and life, social concerns, and involvement in social and environmental issues. The religious preference scale indicated a dominant relational style, followed by a dependent, personal, evangelical style, and a bureaucratic organizational style of religious preference. Some of the main characteristics of the SDA profile were a resistance to change, preservation of the status quo, stable, able administrators, favour a hierarchical, bureaucratic structure, substance-oriented rather than relationship-oriented, preserving their identity is a high priority, and is evidenced in preserving the purity of their beliefs, affectionately referred to as the "truth."
AFRIKAANSE OPSOMMING: Hierdie navorsing het ten doel om vas te stel of die lidmate van die Sewendedag- Adventistekerk in Suid-Afrika 'n kenmerkende persoonlikheidstipe en temperament het wat ooreenkom met hulle styl van spiritualiteit. Die styl van spiritualiteit verwys hier na aile spirituele gedrag in die bree sin - hoe hulle bid, aanbid, die Bybel gebruik, omgee vir andere, verhouding tot sosiale behoeftes, besorgdheid oor die omgewing, adrninistrasie en organisasie van kerklike aktiwiteite, ens. Hierdie studie het nie te make met wat hulle glo nie, maar eerder met hoe hulle glo. Hierdie navorsing poog verder om vas te stel watter impak deelnemers se Godsbeeld op hulle vlak van geestelike volwassenheid het, indien enige. Tot watter mate beinvloed 'n persoon se persoonlikheid en temperament sy/haar geestelike volwassenheid en Godsbeeld? Watter instrumente is gebruik? Ek het die Myers-Briggs Type Indicator gebruik om persoonlikheid en temperament te meet, die Personal Orientation Inventory van Everett Shostrom, om die vlakke van selfverwesenliking en psigologiese volwassenheid te meet, die Faith Maturity Scale van Benson, Donahue en Erickson, om geloofsvolwassenheid te meet en die Christian Preference Profile scale, wat ek self ontwikkel het om voorkeure van Christelike religieuse gedrag te meet en wat ook 'n aanduiding van Godsbeeld gegee het. Hoe is die studie aangepak? Ek het ongeveer 22 SDA gemeentes in die Weskaap besoek en het die vraelyste self uitgehandig aan gewillige deelnemers. Ek het die doel van die navorsing en hoe om die vraelyste in te vul verduidelik. Deelnemers is versoek om die vraelyste tuis in te vul en die volgende week terug te bring Ek het gebruik gemaak van twee studente wat onder my toesig die vraelyste help merk en die data op rekenaar geplaas het. Wat was die bevindinge? Die persoonlikheidstipe van die SDA leke was meer introverties as 'n vroeer vergelykende studie met SDA predikante wat aangedui het dat hulle meer ekstroverties was. Die beduidendste bevinding was dat die dorninante temperament "sensing/judging" (SJ=70%) was, effens hcer as die van die predikante. Die selfverwesenlikheidsvlakke was relatieflaag - die twee hoofskale, tydvaardigheid en lokus van kontrole, het beide in die nie-selfverwesenlikheidsgebied gemeet, asook drie van die tien subskale, naamlik rigiditeit ten opsigte van die toepassing van waardes, 'n pessimistiese mensesiening en 'n gebrek aan aanvaarding van sinergie tussen teenoorgestelde eienskappe. Die geloofsvolwassenheidsvlakke was effens bo die gemiddelde en was laag op drie van die agt skale, naamlik integrasie van geloof en lewe, sosiale aangeleenthede en betrokkenheid by sosiale en orngewingsake. Die godsdienstige voorkeurskaal het 'n dominante verhoudingstyl aangedui, gevolg deur 'n afhanklike, persoonlike, evangeliese styl en daarna 'n burokratiese organisasiestyl van religieuse voorkeur. Sommige van die hoofkenmerke van die SDA profiel was 'n weerstand tot verandering, behoud van die status quo, stabiele en vaardige adrninistrateurs, voorkeur vir 'n hierargiese, burokratiese struktuur, substansgeorienteerd eerder as verhoudingsgeorienteerd, behoud van eie identiteit as hoe prioriteit wat veral sigbaar is in die bewaring van die suiwerheid van hulle geloofsleer, alombekend as die "waarheid" binne Adventistekringe.

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Westmoreland, Diane Ruth. "Can spiritual maturity be nurtured in northern English Anglican congregations? : an exploration of whether parishioners can grow spiritually through an experiential course on prayer using methods based in Ignatian practice." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/3276/.

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Diane Ruth Westmoreland Can spiritual maturity be nurtured in Northern English Anglican congregations? An exploration of whether parishioners can grow spiritually through an experiential course on prayer, using methods based in Ignatian practice This project began with an observation that people who joined small rural Church of England churches found it hard to grow beyond the beginnings of faith and that some long-standing church-goers struggled to grow spiritually. A further concern was that the Church of England’s current emphasis on strategies for church growth was diverting congregational leaders away from an appropriate level of attention to the spiritual growth of their congregations. This thesis argues that congregational leaders should be encouraged to give more attention to the nurturing of growth towards spiritual maturity in the local congregation. It does this by asking the question, ‘What is spiritual maturity?’; examining models of human maturity from secular human potential psychology, faith development theory and Ignatian spirituality, before presenting a theoretical model of spiritual maturity. This 12 point model hypothesises that a significant difference between psychological and spiritual understandings of maturity is the discrepancy between human potential psychology’s suggestion of self-actualisation as the goal of human life and surrender to God as a key aspect of spiritual maturing. The research created an extensive original dataset and analysed whether spiritual maturity can be nurtured using methods of ethnographic study and action research. The research tracks 24 participants through an experiential course on prayer, written for this research project, and a sermon series, using semi-structured interviews before and after to assess changes in the participants’ spiritual lives and to enquire whether these changes match the model of spiritual maturity proposed. The contention of the thesis is threefold: that clergy should pay more attention to the nurture of spiritual growth; that Ignatian practice can be used in the congregational setting to nurture spiritual maturity and that corporate spiritual experience has a significance for growth which is currently underestimated.

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Nelson, Dan. "Closing the back door to new Christians through proper follow-up and development of spiritual maturity at First Baptist Church of Camarillo, California." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Bosch, Iréne. "Die spiritualiteitsdimensie by gelowige vroue in 'n mede-afhanklike konteks : 'n pastorale studie / Iréne Bosch." Thesis, North-West University, 2008. http://hdl.handle.net/10394/3634.

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The supreme aim of pastoral counselling is to facilitate the process of spiritual growth, sanctification and spiritual maturity in order for the counselee (in this instance a woman) to fulfil her purpose for which she has been created. For the co-dependent woman believer, dysfunctional and sinful behavioural patterns form a hindrance in this spiritual process. The central theoretical argument of this study is that pastoral counselling can be used effectively to guide women believers who experience co-dependent spiritual and emotional problems, to healing, transformation and spiritual growth. The aim is to determine the effect of co-dependency on the spiritual dimension of the woman believer and to establish pastoral guidelines for her spiritual growth and maturity. With a view to a better understanding of the nature and the extent of co-dependency, this study moved from the context to the text and the first objective was to explore related disciplines before biblical perspectives on co-dependency could be revealed. According to this meta-theoretical research, co-dependency mainly originates from dysfunctional families and entails one or more addictive conditions. These behavioural patterns mostly result in developing a false identity and is characterised by denial, worthlessness, unhealthy boundaries, defective self-assertion and dependence on others for acceptance to the detriment of self. Women believers often incorrectly justify their co-dependent behaviour from Scripture, which is indicative of a distorted understanding of God and possible pathology of belief. The second objective was to establish Scriptural perspectives with regard to co-dependency and subsequent influences on the spiritual dimension of women believers. Co-dependency appears intergenerationally and is rooted in sinful behavioural patterns. According to the Bible this sinful behaviour indicates an independency from God which is part of the effect of the fall of man. The family of David is a good example of the influence of the sin of parents on their children to the third and succeeding generations. For the purpose of this study the co-dependent behaviour of the women descendants of Sara were explored, The results of the empirical study confirmed the basic and meta-theoretical research which established that co-dependency negatively affects the spiritual dimension of women believers. The third objective was attained with the integration of the basic and meta-theoretical information in a hermeneutical way, in order to establish, among others, the following pastoral guidelines for the counselling of co-dependent women believers: - to identify intergenerational co-dependence behavioural patterns, distorted concepts of God and pathology of belief; - to establish healthy boundaries; and - to establish their new identity in Christ Jesus.
Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

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Boswell, Charles E. "Developing a spiritual formation curriculum for maturing emerging leadership in the church." Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0481.

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Boswell, Charles. "Developing a spiritual formation curriculum for maturing emerging leadership in the church." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p049-0481.

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Allen, William. "The Relationship Between Faith Formation Experiences and Spiritual Maturity: A Quantitative Study." Diss., 2014. http://hdl.handle.net/10392/4617.

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ABSTRACT THE RELATIONSHIP BETWEEN FAITH FORMATION EXPERIENCES AND SPIRITUAL MATURITY: A QUANTITATIVE STUDY William Edgar Allen, Ph.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Brian C. Richardson The purpose of this quantitative research study was to determine the efficacy, if any, of altar calls as a form of a public evangelistic invitation. Since there is no scriptural command with regard to the practice, the literature prior to this study relied solely on opinion, conjecture, anecdotal stories, and the occasional attempt to quantify results from evangelistic crusades. The quantitative research design consisted of utilizing the consistently valid and reliable Transformational Discipleship Assessment used for measuring spiritual maturity, supplemented with additional questions to respondents pertaining to preconversion experiences and the presence or absence of an altar call response. A sample from a national panel of over six million members was randomly selected and the results of the survey were subjected to rigorous regression statistical analyses. Efforts were taken to ensure demographics of the sample were representative of adult Americans whose religious preference is Protestant. The results and conclusions of the research have moved the debate on the efficacy of altar calls to the next level. KEYWORDS: Altar Call, Evangelistic Invitation, Faith Formation, Spiritual Formation, Spiritual Maturity, Going Forward, Conversion.

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Kilian, Marcus Klaus. "Formational leadership : Wesleyan spirituality and psychological growth as means of facilitating spiritual and emotional maturity and counteracting toxic leadership." Diss., 2016. http://hdl.handle.net/10500/24378.

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Includes bibliographical references (leaves 191-202)
This dissertation addresses the problem of toxic leadership, especially in Christian contexts. Toxic leadership behaviors of narcissistic and obsessive-compulsive leaders will be emphasized. To counteract toxic Christian leadership, this dissertation proposes a leadership development model, called formational leadership, which is based on Wesleyan spirituality. Formational leadership emphasizes the spiritual, emotional, and ethical development processes in the leader and includes an analysis of orthokardia, orthodynamis, and orthopraxis. These components have a circular relationship with one another. Orthokardia includes the concepts of spiritual and emotional maturity that a Christian leader needs to develop in order to become an ethical and effective leader. Orthodynamis includes right power and influence motives based on Christian affections that should inform formational leadership. Orthopraxis refers to right and just leadership behaviors informed by Wesley’s social holiness and justice values that need to be adopted as organizational core values. The implications of these components for leadership development are outlined in chapters 4-6 that include practical steps for helping toxic leaders change their dysfunctional and sinful intentions and behaviors.
Christian Spirituality, Church History and Missiology
M. Th. (Theological ethics with specialisation in Christian Leadership in context)

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Feller, Jeremy Amos. "Spirit-filled discipleship : spiritual formation for Pentecostal leadership." Thesis, 2015. http://hdl.handle.net/10500/20155.

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Gibson, Jan Albert. "An investigation into the historical, cultural-religious, mystical and doctrinal elements of Paul's Christology and soteriology : a theoretical study of faith." Thesis, 2010. http://hdl.handle.net/10500/4374.

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Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings.
Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)

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CHÁNOVÁ, Pavla. "Uvádění do učednictví v Církvi bratrské." Master's thesis, 2007. http://www.nusl.cz/ntk/nusl-46872.

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This MA thesis aims to address discipleship, one of many possible concepts of Christian spiritual leadership of people to maturity in Christ. The theoretical part defines the expression of discipleship, furthermore it highlights examples of discipleship and biblical principles that result from the Old and New Testament. The practical part contains a description of four kinds of discipleship in practice of the Brethen Church and a comparison with the biblical principles of discipleship in the theoretical part. These are the leadership of a group of disciples, discipleship dormitory Tyrannus Hall in Prague, spiritual parenting and spiritual motherhood.

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Erskine, Eric Richard. "The relationship between a church's discipleship practices and the development of maturing disciples." Thesis, 2004. http://hdl.handle.net/10392/330.

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This dissertation examines the relationship between discipleship practices a church employs and the spiritual maturation of disciples. The first chapter explores the research concern and poses seven research questions that explore the relationship between specific discipleship practices and the spiritual maturity of disciples. The six discipleship practices explored in this study were Sunday school, discipleship courses, small group ministry, preaching, mission involvement, and ministry opportunities. The biblical foundation for discipleship and discipleship practices utilized by churches is explored. A biblical definition of a disciple is developed, providing a word study of the terms "disciple," "follower," and "imitator." An exposition of key discipleship passages in the Gospels as well as in the Epistles provides the biblical foundation for interpreting Jesus' command to "make disciples." An evaluation of the theological and educational assumptions provides a contemporary look at the issues that relate to the process of making disciples. The chapter concludes with an examination of the discipleship practices that help churches fulfill the Great Commission. This descriptive study employed a proportional stratified sampling technique of randomly selected churches in the Florida Baptist Association in North Florida. Pastors of the randomly selected churches were surveyed to determine the discipleship practices their churches employed. Worship attendees of the same churches were surveyed using the Discipleship Inventory and an addendum to the inventory that obtained data pertinent to the self-perceived influence of discipleship practices on their spiritual growth. Analysis of the relationship between maturity scores of respondents and the self-perceived influence of a discipleship practice focused on exploring the mean, median, mode, standard deviation, and z-score to see what relationships existed. Analysis of the influence discipleship practices had on individual respondents explored the most influential discipleship practices for each spiritual maturity level. Analysis also focused on an exploration of the major differences between the three churches that had a higher percentage of maturing believers and the three churches that had a lower percentage of maturing believers. Included in this chapter is an evaluation of the research design. A concluding summary probes the implications and applications this study has upon discipleship practices churches employ and the influence these practices have upon the lives of disciples. Suggestions for further research are made at the conclusion of this chapter.
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Dissertations / Theses on the topic 'Spiritual Maturity'

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