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Dissertations / Theses on the topic 'Warrior United Methodist Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Mudambanuki, Weston T. "News values of United Methodist Church editors." Virtual Press, 2003. http://liblink.bsu.edu/uhtbin/catkey/1259754.

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Twenty-two United Methodist Church (UMC) editors Q-sorted fifty-four news stories in this research study. The concourse was constructed using six news values mainly used by editors and reporters in the commercial news media: conflict, impact, magnitude, prominence, novelty, and proximity. The stories were sorted along an eleven point bi-polar continuum from "most important" to "least important"The study revealed that two kinds of editor perceptions emerged in the UMC: the denominational editors who selected news stories based on the proximity news element, and the ecumenical editor, who selected news stories based on the news elements of magnitude, impact, and novelty.Despite the use of these news values, the study also showed that the environmental factors such as organizational policies of the UMC and the bishops, influenced story selection for publication.
Department of Journalism

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2

Scott, Carol. "Common foundations the hymnals of the United Methodist Church and the black Methodist denominations /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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3

Usher, Grady Edward. "Discovering spiritual gifts at Lebanon United Methodist Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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4

Reynolds, Nena. "Day of celebration at Grace United Methodist Church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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5

Norrix, Robert J. "A revitalization strategy for Central New York United Methodist churches." Available from ProQuest, 2007. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=1&sid=14&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626366131&scaling=FULL&ts=1263922998&vtype=PQD&rqt=309&TS=1263923009&clientId=10355.

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6

Epler, Neil C. "Strategies for multi-site ministry in the United Methodist Church." Theological Research Exchange Network (TREN), 2008.

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7

Price, James F. "A continuing education seminar introducing United Methodist pastors to the doctrine of biblical inerrancy." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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8

Dilenschneider, Anne M. "The relationship between the spiritual practices and the leadership styles of United Methodist pastors and lay leaders." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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9

Johnston, Michelle R. "The sustainability of the seven two-year United Methodist colleges in the United States." Diss., Mississippi State : Mississippi State University, 2006. http://library.msstate.edu/etd/show.asp?etd=etd-04152006-224213.

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10

Dunagin, Richard L. (Richard Lee). "Black and White Members and Ministers in the United Methodist Church : A Comparative Analysis." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc279407/.

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Two primary sources of data were utilized: official church records, and a questionnaire survey administered to a random sample of Anglo and African-American United Methodists in the North Texas area. Questions covered socio-demographic and theological matters as well as perceptions of racism in the church. Ministers and lay members were surveyed separately.

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11

Long, Leslie Ann. "The development of a Sunday school at a United Methodist church." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=3&did=1379527341&SrchMode=1&sid=11&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220032401&clientId=10355.

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12

Daniels, Roy Edward. "A prayer retreat for the Hardwick United Methodist Church, Hardwick, Georgia." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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13

Radford-Clark, Brittany. "Implementation of Anti-Racism Pilot Program in the United Methodist Church." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/secfr-conf/2018/schedule/10.

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Background: Critical race theorist, Eduardo Bonilla-Silva (2014), states that the racial climate in the United States has shifted away from the more overt forms of racism towards a race-neutral and (Bobo, 2011; Lentin, 2011; Plaut, 2010; Smith et al., 2011) color blind ideology (Alexander, 2012; Emerson & Smith, 2000; Omi & Winant, 2014; Smith et al., 2011; Wise, 2010). According to Gushue and Constantine (2007), “The conscious or unconscious minimization, denial, or distortion of race and racism is known as color blindness” (Neville et al., 2000; Neville et al., 2001). This erroneous perspective is detrimental (Atwater, 2008) to the organizational structure of the United States (Emerson & Smith, 2000), especially the Christian [church] (Bonilla-Silva, 2002; Yancey, 2010). In the state of Mississippi, approximately 170,000 (UMData, 2017) Black and White individuals identify as United Methodist. This racial composition is unique to Mississippi because Blacks make up a large proportion of the population (Census, 2010). However, little to no research has been conducted to examine the colorblind racial attitudes of adults in The United Methodist Church (UMC) or to evaluate current anti-racism programs in Mississippi’s UMC. According to The UMC’s official website, no formalized evidence-based program exist that both teaches and trains its members to be engaged in racial justice. Therefore, the development of an intervention that investigates color-blind racial ideology (Neville, et al., 2013) from a critical race theory framework is needed. Program Description: Counter Narrative is a faith-based program, set to be implemented spring of 2018 in The UMC. The program challenges three notions: racism is no longer a problem, Christians should be colorblind, and that the church is silent about racial injustices. It has three components: Revising the Narrative (anti-racism workshops), Rewriting the Narrative (cross-racial training program), and R2 (race relations task force). Aim: Engage adults in constructive dialogue around race Explore and examine participants personal attitudes, behaviors, and language towards race colorblindness Educate participants about the historical context of racism and racial equity in America and The UMC Equip participants with the resources and skills to build authentic cross-racial relationships and to become racial justice advocates Methodology: Revising the Narrative—6 anti-racism workshops will be held in one year, for approximately eight hours each. Each session will be co-facilitated by individuals trained in anti-racism and will include a worship service, an overview of the social principles, history of the church’s commitment to eradicate racism, content knowledge, and processing exercises. Evaluation: Pretest/posttest survey will be administered with multiple follow-ups. Rewriting the Narrative—31 sessions (Training, Social Events, Service Learning, and Diversity Workshop) will take place over one year. Evaluation: Pretest/posttest survey will be administered and focus groups will be conducted. R2—12 meetings will be held, once a month for two hours. Also, participants will receive at least 14 hours of anti-racism training. Evaluation: Pretest/posttest survey will be administered and in-depth interviews will be conducted at the end of the year. Long-Term Objective: Reduce racial colorblindness and racial tension between Black and White Christians.

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14

Osuch, Dean. "Effective evangelistic churches in the North Georgia conference of the United Methodist Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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15

Bassford, Virginia O. "Perspectives of strength female elders in United Methodist ministry /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1587276721&SrchMode=1&sid=9&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249058830&clientId=10355.

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16

Russell, Derek Edward. "Transformation into mission a case study of Forest Park United Methodist Church /." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=10&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626360411&scaling=FULL&ts=1263920650&vtype=PQD&rqt=309&TS=1263920658&clientId=10355.

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17

Keaton, Jessie C. "Experiences of United Methodist ministers serving in cross-cultural-cross-racial appointments." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=12&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626360441&scaling=FULL&ts=1263922342&vtype=PQD&rqt=309&TS=1263922347&clientId=10355.

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18

Peal, Charles A. "Visioning seeking God's plan for the mission of the Woodlawn United Methodist Church /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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19

Burnham, Richard A. "A plan by which to introduce the new hymnal to the Bethany United Methodist Church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com/search.cfm?p100-0080.

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20

Rosa, Melanie Ann Downs. "A ministry of transformation one woman's journey /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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21

Trimble, Julius C. "Toward a model of urban ministry partnerships linking city and suburban United Methodist churches for outreach ministries in the Cleveland District." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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22

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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23

Wyllys, Deane B. "Introducing the laity of the Gladwin First United Methodist Church to apologetics." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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24

Woodruff, Moses Jr. "Engaging multiculturalism: an ethnographic critique of the Riverdale First United Methodist Church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2016. http://digitalcommons.auctr.edu/dissertations/3274.

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Riverdale First United Methodist Church, a multicultural congregation in the southern crescent of metropolitan Atlanta, Georgia, is a congregation composed of twenty-three ethnic groups that has limited fellowship between those same groups. On a recent home visit, one long-standing African American member complained to the researcher "we have twenty-three different ethnic groups at church, and yet I do not know these people!" This calls for advancing an ethic of recognition. The first step toward creating an environment for recognition will be accomplished by critically analyzing the spiritual formation practices of the various ethnic groups of Riverdale First United Methodist Church (RFUMC). Listening is a key ingredient, at every stage, this being a narrative process. The intention is to discern who are the stakeholders of this community; why they choose RFUMC; what is holding them to the church; and where spiritual formation occurs in each of the ethnic groups. The project provides an ethnographic critique of this United Methodist congregation in order then to design a "Narrative Model of Spiritual Formation for Riverdale First United Methodist Church, A Multicultural Congregation". This will be a new model of spiritual formation for this church, one that fosters multiculturalism. The goal of this new model is for the church to take ownership of this ever-increasing multiculturalism; and to identify its strengths and weaknesses in order to enhance relations. A mixed method research approach ending with action research was utilized in the research methodology. Using a framework of critical ethnography, 1 this researcher completed the following: compiled the primary record through the collection of monological data; did preliminary reconstructive analysis; undertook dialogical data collection; and explored the congregation's system relations. Thus a narrative model of spiritual formation for a multicultural congregation was developed using a critical analysis of the ethnographic findings. The project consists of at least two months of field notes from participant observations, focus group discussions, demographic data from the city and surrounding communities, informal individual ethnographic interviews, and finally the formation of a workshop that taught the congregation a narrative model of spiritual formation in a multicultural congregation. The data was collected at various locales: the church, homes, and restaurants. At the heart of bettering relations lies the creation of an atmosphere of recognition. Listening to the narratives of different ethnic groups and utilizing them within the worship service accomplished recognition. This project drew upon the scholarship of Charles Taylor, Robert Kegan, and Ann Wimberly, which not only recognizes the politics of recognition but also describes the evolving ego or self in society, and thus the church. The enhancement of an atmosphere of recognition, involves being authentic and respecting the other while not assimilating into the other's culture. Demographic and census data indicate that Riverdale, Clayton County, Georgia and the nation is becoming more diverse. As we become more diverse, nurture and education are vital components in maintaining vitality with such a diversity of cultures and ethnic groups. This has implications beyond the local church to community and governmental organizations, as well as for how we relate to those who are culturally and ethnically different. The model that came out of this study-- "A Narrative of Spiritual Formation in a Multicultural Congregation"-- attends to identity in a multicultural setting. This attention to identity fosters better relations among diverse groups. Besides helping this particular church, this model of spiritual formation can also assist other congregations to worship together and do ministry together, as opposed to having different ethnic groups worship and do ministry in separate settings on one and the same church campus. This model and research process is about nurturing equal recognition and authenticity for all.

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25

Houff, D. Michael. "A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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26

Scheets, L. Joseph. "Prayers, presence, gifts and service the development of active membership in a United Methodist Church /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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27

Reggi, Anthony Reed. "Operation game face establishing a mission statement for Alexander Chapel United Methodist Church /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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28

Shaddox, Billy Mack. "Church growth movement theology in a Wesleyan setting." Theological Research Exchange Network (TREN), 1985. http://www.tren.com/search.cfm?p100-0142.

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29

Rankin, Stephen W. "The influence of theological education on membership decline in the United Methodist Church." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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30

Joaquim, Neusa Marta Pedro. "A case study of the debate on homosexuality within the United Methodist Church." University of the Western Cape, 2013. http://hdl.handle.net/11394/5110.

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Magister Theologiae - MTh
Of all the Christian denominations in the United States, the United Methodist Church (UMC) is one of three probably experiencing the greatest amount of conflict over the rights of its members who practice homosexuality. History shows that United Methodists have always maintained a great diversity of opinion on many matters within the Church. Having dealt with its racist and sexist policies in the past, the UMC is now tackling its homophobic beliefs. Scripture, tradition, experience, and reason have been used as tools to deal with this debate, which has become one of the most divisive in the church and society. At present, there are two main positions concerning the debate on homosexuality in the UMC: the rejecting and accepting positions. Although the UMC - as set forth in its book of discipline - finds the practice of homosexuality incompatible with Christian teaching, its debate on homosexuality seems far from over. First, there is a majority conviction supporting the current position of the church. Second, there is a steadily growing minority conviction that maintains that the responsible practice of homosexuality should be accepted and homosexuals should enter into full membership with the church. Third, the UMC upholds basic human and civil rights. Nonetheless, gays and lesbians are not ordained into the ministry. Fourth, the UMC acknowledges that our human understanding of human sexuality is limited and a combined effort with other sciences will help us understand human sexuality more completely. One can see the church’s struggle in search for a Christian sexual ethic. It seems difficult to foresee any form of consensus that could bridge the big differences of opinion and conviction behind the two camps in the struggle: "rejection" of homosexuality (non-punitive) and "full acceptance". They simply do not seem to be compatible, rationally and ethically. It is the task of this mini-thesis to explore the United Methodist Church's struggle in the search for ethical discernment on homosexuality.

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31

Perkins, Paul Franklin. "Incorporating baby boomers into the life and ministry of Laughlin Memorial United Methodist Church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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32

Allen, Joshua Sutherland. "Covenant, partnership, and sacramental love: marriage rites in the Episcopal church, U.S.A. and the United Methodist Church." Thesis, Boston University, 2010. https://hdl.handle.net/2144/19820.

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33

Roston, Harley E. "The lifestyles and preaching styles of the early Methodist circuit riders in Ohio." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0571.

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34

Griger, Douglas A. "Why preach? the function of preaching from Jerusalem to the heartland /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com.

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35

Mohler, Dennis N. "Going on to perfection through the process of continuous quality improvement." Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.

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36

White, James W. "The doctrine of Christian perfection its historic and contemporary relevance for Methodism /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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37

Dadisman, Jeffrey Mark. "Results of the implementation of turnaround strategies for the Maquoketa United Methodist Church based on Natural Church Development." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=3&sid=7&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626351421&scaling=FULL&ts=1263918316&vtype=PQD&rqt=309&TS=1263918326&clientId=10355.

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38

Jones, Rev Steven D. "The church and alcoholism: a model for empowering Rivertown United Methodist Church to address the addiction of alcohol." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/2781.

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This Doctor of Ministry project is a study of A Model for Empowering Rivertown United Methodist Church (UMC) to Address the Addiction of Alcohol in the church and the surrounding community. The purpose of this project is to demonstrate to Rivertown UMC and Rocky Head UMC how churches can reach out to the addicted community in order to assist the alcoholics with recovery from their addictions. This project will address the problems of alcohol addiction. The project includes members of Rivertown UMC, Rocky Head UMC and Rama Community Church of Palmetto, Georgia. The project was designed and implemented by the researcher. The project consisted of seven sessions of structured experiences at Rivertown UMC and three training sessions. Two of the training meetings were held at Brookhaven UMC located in Northeast Atlanta, Georgia, where Don Shannon leads three alcohol and drug recovery groups. All other meetings were conducted at Rivertown UMC. The study has shown that a transformed church can impact the alcohol addicted community in an important and potentially transforming manner. The results of the model were evaluated by qualitative analysis and have shown that the participants grew in positive self-image, self-confidence and self-worth. The Alcohol Recovery Project has provided a model of ministry that will continue to be active after the implementation and completion of this project.

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39

Brantley, John T. "Practicing Koinonia in worship: creating Christian unity in a southern rural United Methodist church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2000. http://digitalcommons.auctr.edu/dissertations/368.

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This dissertation asks, how the intentional practice of being a Koinonia fellowship, primarily in the context of worship, promotes transformation in the attitudes and behaviors of white, Southern, rural United Methodist church members specifically measuring the transformation of attitudes and behaviors of church members’ racial prejudice. Through this work members grow in adapting new ways of including all God’s people through worship that shares God’s power. A well resourced, creative worship team consisting of members will help the congregation gain investment and acceptance to use worship as a means of reconciliation and rebuilding the ways we relate as people of God. The key terms in this study are koinonia, people of God, community, fellowship, racism, and worship. The model for ‘worship design’ focuses on prayer, engaging Scripture, brainstorming, time to process, reviews and feedback to make worship a fertile place of reconciliation. After implementing a six month season of developing and implementing worship that teaches and models a koinonia fellowship this work concludes that practicing “becoming koinonia” can motivate a congregation through meaningful opportunities and weekly worship to experience participation with God and all the people of God. Consistent participation in weekly interactive models, developed by an inclusively driven worship team, builds a greater experience of koinonia comfort in the context of worship transforming the attitudes of persons in the congregation in general and specifically toward attitudes of racism. Members increased their willingness to invite and include others in worship. One of the most promising indications ofthe effect of koinonia fellowship and transformation is seen in those who reported they were less like to change their views on race relations who did indicate an increased willingness to change their views. Finally, the congregation’s awareness of the diversity of their larger community increased toward the actual make up of the community. For these reasons I believe that both the Winterville United Methodist Church and I have learn a great deal about the practical application ofbecome more fully a koinonia fellowship and there by more fully the people God calls and creates us to be. Finally, it is my assumption that as embedded beliefs and core attitudes are learned over a life time, the longer a congregation intentionally models koinonia fellowship the more impact the worship has to transform the members.

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40

Troutman, Jacob Claude. "Leaders can be disciples a training program for the Blair Road United Methodist Church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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41

Elbert, Lori Elliott. "Writing music for the season of Lent for Saint Paul United Methodist Church, Louisville, Kentucky." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0086.

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42

Walls, John. "The revitalization of the Dayton United Methodist Church through the development of a practical approach to wholistic ministry." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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43

McDaniel, Robert L. "Diversity or division attempts at implementing the Pauline vision for Corinth at Young Memorial United Methodist Church /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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44

Harris, Otto D. III. "Transforming race, class, and gender relationships within the United Methodist Church through Wesleyan theology and Black church interpretive traditions." Thesis, The University of North Carolina at Greensboro, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3624194.

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In this dissertation, I analyze the historic and present social conditions of The United Methodist Church within the context of American culture. I also present strategies for reconciliation among estranged Black and White race groups, socioeconomic class groups, gender erotic predisposition groups, and ethnic groups other than Black and White. I use the theoretical lens of Black church interpretive traditions intersecting with Wesleyan theology. J. Deotis Roberts (1971/2005) proclaims, "The black church, in setting black people free, may make freedom possible for white people as well. Whites are victimized as the sponsors of hate and prejudice which keeps racism alive" (p. 33). The Black church is distinct from mainstream American church in that the Black church offers more upbeat and up-tempo worship, rhythmic preaching, gospel songs and spirituals through choirs with improvisational lead singers, call and response interaction between the preacher and the congregation, sermons that held justice and mercy in tension through hope, and worship experiences that are not constrained by time limits. From the Black experience in America, the Black church offers a profound response for existential predicaments related to "life and death, suffering and sorrow, love and judgment, grace and hope, [and] justice and mercy" (McClain, 1990, p. 46). I draw from the statements of priorities of United Methodist theorists (seminaries and theological schools) and practitioners (annual conferences) to critique collective expressed values and behaviors of United Methodists. Also, from congregations in the Western North Carolina (Annual) Conference of The United Methodist Church, I analyze narratives from personal interviews of pastors of congregations that have a different majority race composition than their own, of pastors of multi-ethnic congregations, and of congregants from multi-ethnic congregations. I suggest that the social history and present social conditions of The United Methodist Church are perplexing, particularly concerning Black and White relations. However, The United Methodist Church has the mandate, heritage, responsibility, organizational structure and spiritual capacity to contribute to substantive and sustainable reconciliation in the Church and in American society.

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45

Mabiala, Andrew N. "Zairian methods and principles of church growth applied at Crestline First United Methodist Church in connection with Vision 2000." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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46

Baumberger, Bruce E. "Disruption in the family a study of United Methodist Churches that have experienced clergy divorce /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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47

Adkins, Joel L. "A local church lay evangelism model." Theological Research Exchange Network (TREN) Access this title online, 1998. http://www.tren.com/search.cfm?p028-0120.

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48

Royals, Gary C. "The decline of God a model for understanding Christian doctrine in the local United Methodist Church /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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49

Lewis, Donnie A. "Urban missions in the Wesleyan spirit a plan for contextualizing the message of the United Methodist Church for an urban working class constituency, particularly in Highlands, Texas, and Galena Park, Texas /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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50

Monk, Karen Annita. ""My Lord, my love, is crucified!" a theological and depth psychological exploration of vicissitudes of aggression, mourning and grace in Good Friday worship in the United Methodist Church /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1542856701&SrchMode=1&sid=8&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249058173&clientId=10355.

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