Journal articles: 'Warrior United Methodist Church'

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Kirkegaard, R. Lawrence. "Hinsdale United Methodist Church, Hinsdale, IL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786726.

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Foxwell, Adam, David Marsh, Jerrold Stevens, and Melvin Saunders. "Asbury United Methodist Church, Tulsa, OK." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786734.

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Rush, Sally. "Queer Inclusion in the United Methodist Church." Theology & Sexuality 17, no. 2 (May 2011): 207–9. http://dx.doi.org/10.1558/tse.v17i2.207.

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Wilcox, Melissa M. "Queer Inclusion in the United Methodist Church." Contemporary Sociology: A Journal of Reviews 38, no. 4 (July 2009): 351–52. http://dx.doi.org/10.1177/009430610903800432.

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Siebein, Gary, Martin Gold, Hyeongseok Kim, and Hyun Paek. "Hyde Park United Methodist Church, Tampa FL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786520.

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Schafer, Frederick C., and Joseph F. Bridger. "University City United Methodist Church, Charlotte, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786532.

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Kirkegaard, R. Lawrence. "First United Methodist Church Cumming, Cumming, GA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786699.

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Bridger, Joseph F., and Aaron Farbo. "North Raleigh United Methodist Church, Raleigh, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786742.

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Waldrep, Christopher. "The Use and Abuse of the Law: Public Opinion and United Methodist Church Trials of Ministers Performing Same-Sex Union Ceremonies." Law and History Review 30, no. 4 (November 2012): 953–1005. http://dx.doi.org/10.1017/s0738248012000545.

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Law in the United Methodist Church (UMC) is a product of democracy, written by elected delegates to a legislative body, recorded in a book entitledThe Book of Discipline of the United Methodist Church. As “a Book of Law,” theBook of Disciplineis “the only official and authoritative Book of Law of The Methodist Church,” according to the Methodist Church's Judicial Council in a landmark 1953 ruling. Despite this declaration, the Judicial Council had no idea in 1953 that it had addressed a question that in 20 years would divide not just the Methodists, but Americans and American Christians generally. In the last 30 years of the twentieth century, controversies over homosexuality led American Christians into debates over the role law should play in their churches, while Americans as a whole debated the role churches should play in their law. United Methodist conservatives discovered that by rallying populist majorities to rewrite church law, they could then use church trials to roll back what they saw as excesses from the 1960s still plaguing American society. Writing any law is necessarily a political process, but in the UMC, church trials became political battlegrounds as well, contests to determine if rank-and-file clergy approved church rules against anything resembling a same-sex marriage.

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Siebein, Gary, Hyun Paek, and Mark LoRang. "Palm Harbor United Methodist Church, Palm Harbor, FL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786522.

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Lebacqz, Karen. "The “Holy Union” Controversy in The United Methodist Church." Dialog 39, no. 2 (January 2000): 152–54. http://dx.doi.org/10.1111/0012-2033.00022.

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Michalak, Ryszard. "The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)." Review of Nationalities 8, no. 1 (December 1, 2018): 199–224. http://dx.doi.org/10.2478/pn-2018-0013.

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Abstract The aim of the article is to analyze the determinants and other conditions of the religious policy of the Polish state towards the Methodist Church in the Stalinist period. The author took into account conceptual, programmatic, executive and operational activities undertaken by a complex subject of power, formed by three structures: party, administrative and special services. In his opinion, the liquidation direction of religious policy towards the Methodist Church was determined primarily by two factors: 1) the activity of Methodists in Masuria, which was assessed as “harmful activities” because they were competitive to the activity of the Evangelical-Augsburg Church (in which the authorities placed great hopes for effective repolonization of the native population), 2) strong links between the Methodist Church in Poland and the Methodist Church in the West (United States of America, Canada, Great Britain, Sweden). The liquidationa ctivities have been depicted primarily on the basis of solutions included in the action of special services under the codename “Moda”. The author also explains the reasons for the final resignation from the liquidation policy towards Polish Methodism and the inclusion of the Methodist Church in the direction of the rationing policy.

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Wallace, Richard M. "Interview: Dr. Jo Campe, Pastor, Central Park United Methodist Church." Journal of Ministry in Addiction & Recovery 7, no. 1 (February 7, 2001): 19–33. http://dx.doi.org/10.1300/j048v07n01_03.

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Wellings, Martin. "Renewing Methodist Evangelicalism: the Origins and Development of the Methodist Revival Fellowship." Studies in Church History 44 (2008): 286–96. http://dx.doi.org/10.1017/s042420840000365x.

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When the Wesleyan, Primitive and United Methodist Connexions combined in 1932 to form the Methodist Church of Great Britain, much was made of their shared evangelical heritage. The doctrinal clause of the founding Deed of Union affirmed that the Connexion ‘ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith and declares its unfaltering resolve to be true to its Divinely appointed mission.’

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Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.

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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.

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MOON, DAWNE. "QUEER INCLUSION IN THE UNITED METHODIST CHURCH by Amanda Udis-Kessler." Journal for the Scientific Study of Religion 48, no. 3 (September 2009): 622–23. http://dx.doi.org/10.1111/j.1468-5906.2009.01469_5.x.

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Gattis, William Tony. "The affirmation and good news caucuses of the United Methodist Church." Mediation Quarterly 17, no. 1 (September 1999): 41–59. http://dx.doi.org/10.1002/crq.3890170105.

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18

Ferguson, John L., and Elliott McDonald McManus. "History of the First United Methodist Church of Newport, Arkansas, 1874-1984." Arkansas Historical Quarterly 45, no. 1 (1986): 66. http://dx.doi.org/10.2307/40025534.

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LeGrand, Sara, Rae Jean Proeschold-Bell, John James, and Amanda Wallace. "HEALTHY LEADERS: MULTILEVEL HEALTH PROMOTION CONSIDERATIONS FOR DIVERSE UNITED METHODIST CHURCH PASTORS." Journal of Community Psychology 41, no. 3 (February 25, 2013): 303–21. http://dx.doi.org/10.1002/jcop.21539.

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20

Joo, Sang-Rak. "A Study on Church Planting Strategy of The United Methodist Church for Future Mission and Evangelism." Theology and Praxis 69 (May 31, 2020): 667–91. http://dx.doi.org/10.14387/jkspth.2020.69.667.

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21

McIntyre Hall, Leda. "A Commission to Change: The United Methodist Church in Detroit, Michigan, 1950-1980." Nonprofit and Voluntary Sector Quarterly 21, no. 1 (March 1992): 39–49. http://dx.doi.org/10.1177/089976409202100104.

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22

Carwardine, Richard. "Methodists, Politics, and the Coming of the American Civil War." Church History 69, no. 3 (September 2000): 578–609. http://dx.doi.org/10.2307/3169398.

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In 1868 Ulysses S. Grant remarked that there were three great parties in the United States: the Republican, the Democratic, and the Methodist Church. This was an understandable tribute, given the active role of leading Methodists in his presidential campaign, but it was also a realistic judgment, when set in the context of the denomination's growing political authority over the previous half century. As early as 1819, when, with a quarter of a million members, “the Methodists were becoming quite numerous in the country,” the young exhorter Alfred Branson noted that “politicians… from policy favoured us, though they might be skeptical as to religion,” and gathered at county seats to listen to the preachers of a denomination whose “votes counted as fast at an election as any others.” Ten years later, the newly elected Andrew Jackson stopped at Washington, Pennsylvania, en route from Tennessee to his presidential inauguration. When both Presbyterians and Methodists invited him to attend their services, Old Hickory sought to avoid the political embarrassment of seeming to favor his own church over the fastest-growing religious movement in the country by attending both—the Presbyterians in the morning and the Methodists at night. In Indiana in the early 1840s the church's growing power led the Democrats to nominate for governor a known Methodist, while tarring their Whig opponents with the brush of sectarian bigotry. Nationally, as the combined membership of the Methodist Episcopal Church [MEC] and Methodist Episcopal Church, South [MECS] grew to over one and a half million by the mid-1850s, denominational leaders could be found complaining that the church was so strong that each political party was “eager to make her its tool.” Thus Elijah H. Pilcher, the influential Michigan preacher, found himself in 1856 nominated simultaneously by state Democratic, Republican, and Abolition conventions.

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Emery-Wright, Steve. "A Qualitative Study Construction of how 14-16 year olds understand worship." Journal of Youth and Theology 2, no. 2 (January 27, 2003): 64–77. http://dx.doi.org/10.1163/24055093-90000115.

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It has long been the concern of the church to present acts of worship in a manner that engages the creative potential of young people. What has been needed, however, is in-depth research concerning the views of contemporary young people on this issue. In this article, Emery-Wright draws on his doctoral thesis to provide quantitative data from the Methodist Church in the United Kingdom. From this, he is able to draw conclusions, and thereby provide further insights to the wider church, as to the way forward.

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Field, David N. "Who Are “the People”? Populism, the “Othered”, and the Public Identity of a Minority Church in Europe." International Journal of Public Theology 12, no. 1 (April 23, 2018): 102–18. http://dx.doi.org/10.1163/15697320-12341525.

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Abstract In the context of a rising populism and the othering of migrating minorities this article proposes that a reconstruction of the public identity of a minority Church (The United Methodist Church) provides an important disruptive element directed toward a more just and inclusive democracy. The article draws on biblical and traditional resources, particularly those from within the Methodism to develop an alternative vision of the church. These resources are then brought into dialogue with the Swiss concept of an Eidegenossenschaft in order to propose an image of the church as God’s Eidgenossenschaft as contextually relevant and potentially fruitful way of imagining the church.

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25

Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.

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Murdoch, Norman H. "Book Review: The Church in Mission: A Short History of the United Methodist Church in Zimbabwe, 1897–1997." International Bulletin of Missionary Research 22, no. 4 (October 1998): 182. http://dx.doi.org/10.1177/239693939802200421.

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Shirley, Adam Trey. "Misusing church brands: problems with the ownership and management of denominational brand imagery in the United Methodist Church." Culture and Religion 19, no. 2 (February 28, 2018): 201–16. http://dx.doi.org/10.1080/14755610.2018.1444654.

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Houts, Donald C. "Book Review and Notice: Pastoral Counseling: Caring and Caregivers in the United Methodist Church." Journal of Pastoral Care 41, no. 3 (September 1987): 285. http://dx.doi.org/10.1177/002234098704100313.

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Teasdale, Mark R. "Growth or Declension: Methodist Historians’ Treatment of the Relationship Between the Methodist Episcopal Church and the Culture of the United States." Theological Librarianship 3, no. 2 (December 15, 2010): 34–44. http://dx.doi.org/10.31046/tl.v3i2.163.

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Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (November 1997): 426. http://dx.doi.org/10.2307/1581911.

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Watson, R. L., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." International Journal of African Historical Studies 30, no. 1 (1997): 144. http://dx.doi.org/10.2307/221554.

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Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (September 1996): 638. http://dx.doi.org/10.2307/2945017.

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33

Kunnie, Julian E., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." African Studies Review 40, no. 2 (September 1997): 215. http://dx.doi.org/10.2307/525164.

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Walther, Nikki Georggi, Rae Jean Proeschold-Bell, Sara Benjamin-Neelon, Sherine Adipo, and Eunice Kamaara. "“We Hide Under the Scriptures”: Conceptualization of Health Among United Methodist Church Clergy in Kenya." Journal of Religion and Health 54, no. 6 (November 5, 2014): 2235–48. http://dx.doi.org/10.1007/s10943-014-9947-7.

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35

Close, Stacey. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." History: Reviews of New Books 24, no. 3 (April 1996): 138. http://dx.doi.org/10.1080/03612759.1996.9951344.

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36

Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.

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38

Winters, Michael Sean. "U.S. Bishops in the Public Square: Prophets or Pilgrims ?" Dossier 71, no. 3 (May 6, 2016): 419–30. http://dx.doi.org/10.7202/1036269ar.

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In this paper, it will be argued that there are two dominant styles of leadership which dominate in the United States today : one is the style of the culture warrior, who takes a defensive posture towards the dominant culture ; the other, more traditional, is that of the churchman, who teaches what the Church teaches, but lets the laity engage that teaching in the culture.

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Einstein, Mara. "The Evolution of Religious Branding." Social Compass 58, no. 3 (September 2011): 331–38. http://dx.doi.org/10.1177/0037768611412138.

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Religious marketing has risen substantially over the past two decades due to a confluence of societal changes, notably the freedom to determine one’s faith and the ubiquity of mass media with its concomitant advertising. Specifically, branding—a marketing tool whereby a product is given an identity beyond its physical attributes or services—is now being employed by an increasing number of Churches. Two recent branding campaigns—one by the Church of Scientology, the other by the United Methodist Church—provide case studies of how Churches are becoming increasingly sophisticated in their use of marketing. Beyond simply promoting their products, these campaigns use branding to solve multiple marketing issues, from improving a sagging public reputation to re-positioning traditional denominations.

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40

Weaver, Andrew J., Jack W. Berry, and Stephen M. Pittel. "Ego Development in Fundamentalist and Nonfundamentalist Protestants." Journal of Psychology and Theology 22, no. 3 (September 1994): 215–25. http://dx.doi.org/10.1177/009164719402200307.

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This study was designed to investigate the comparative ego development, religious orientation, and doctrinal beliefs of three Protestant groups: life-long fundamentalists (n=25), fundamentalist converts (n=25), and nonfundamentalist converts (n=25). Subjects from the Southern Baptist Church (fundamentalists) and United Methodist Church (nonfundamentalists) were used. Three instruments were employed: the Wiggins Content Scale of Religious Fundamentalism from the Minnesota Multiphasic Personality Inventory, Loevinger's Washington University Sentence Completion Test of Ego Development, and Allport's Religious Orientation Scale. The fundamentalist and nonfundamentalist groups were doctrinally different; however, the groups did not differ in levels of ego development. The two fundamentalist groups scored higher on Allport's measure of intrinsic religious orientation. Methodological suggestions were made for future research of fundamentalists.

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Roeber, A. Gregg. "“On the Journey Home”: The History of Mission of the Evangelical United Brethren Church, 1946–1968. By J. Steven O'Malley. United Methodist Church History of Mission Series. New York: General Board of Global Ministries, United Methodist Church, 2003. xiv + 285 pp. Appendices, notes, select bibliography. $21.95 cloth; $14.95 paper." Church History 74, no. 1 (March 2005): 198–99. http://dx.doi.org/10.1017/s0009640700110078.

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Harvey, Louis Charles. "Book Review: … Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Missiology: An International Review 26, no. 2 (April 1998): 225–26. http://dx.doi.org/10.1177/009182969802600238.

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Miles, A., and R. J. Proeschold-Bell. "Overcoming the Challenges of Pastoral Work? Peer Support Groups and Psychological Distress among United Methodist Church Clergy." Sociology of Religion 74, no. 2 (November 1, 2012): 199–226. http://dx.doi.org/10.1093/socrel/srs055.

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44

Ashcraft, William M. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. James T. Campbell." Journal of Religion 77, no. 3 (July 1997): 475–76. http://dx.doi.org/10.1086/490039.

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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.

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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1

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Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980." Scottish Journal of Theology 44, no. 1 (February 1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.

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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting of worship and as a means of worship, and so are worthy to be set alongside purely theological statements such as the Final Report of ARCIC 1 or the WCC document Baptism, Eucharist and Ministry as a liturgical contribution to the continuing ecumenical debate.

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Perry, C. Wayne. "First Look: What Brings Clergy Candidates into Ministry and What Happens When They Don't Get it." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 1 (March 2003): 15–25. http://dx.doi.org/10.1177/154230500305700103.

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This article reports on a retrospective examination of all candidates for ordained ministry in Alabama-West Florida Annual Conference of The United Methodist Church from September 1995 to 1998. The results showed, contrary to expectations, that clergy in this annual conference are significantly more likely than the general population to become physically ill when placed under stress. One of the major stressors identified in this study was the likelihood that the clergy persons will not receive the high levels of affirmation and reinforcement they look for. The author presents some conclusions and suggestions both for action to change the predictions and for further research.

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Hall, Nancy E. "Singing our way to justice: A conversation with Dan Damon—hymn writer, composer, and pastor." Review & Expositor 114, no. 3 (August 2017): 403–13. http://dx.doi.org/10.1177/0034637317721984.

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Hymnody has long reflected both the theology and the changing concerns of the Christian church. Dan Damon, a leading practitioner with more than a hundred published hymns, has conducted large-scale research into the representation of social justice issues in contemporary hymnals. Damon is interviewed about his creative process as hymn text writer and as composer (a process deeply intertwined with his work as pastor of a United Methodist church), shedding additional light on the questions that motivate his research: “What are we already singing about justice?” and “What justice issues have our hymn writers not yet addressed?” Several hymn texts illustrate Damon’s responses to the omissions implied by the latter question. Reflections on the role of this new hymnody, both in the congregation’s spiritual formation and as call to action, suggest the vitality to be gained by including hymn texts on social justice in our worship.

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Tarawally, J. Bundor. "Education in Supportive Care at the United Methodist Church Nursing School Kiss, the Eastern Part of Freetown, Sierra Leone." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 27s. http://dx.doi.org/10.1200/jgo.18.27100.

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Background: Sierra Leone situated in west Africa. It lies between Guinea and Liberia. The country has a population of about seven million people. The country is divided into four regions, they are as follows-western area with Freetown being the capital city, southern province with Bo being the headquarter, northern province with Makeni being the headquarter and eastern province with Kenema being the headquarter. The country is divided into twelve district. Kissy is situated in the eastern part of Freetown. The population of Kissy is about four hundred and fifty thousand people. There are five public hospitals and small health centers. United Methodist Church Hospital is located at the heart of Kissy. Education on supportive care is very important in all hospitals and health centers so that health care workers can apply it when necessary. Supportive care are given to improve the quality of life of patients who have serious or life threatening disease. The goal of supportive care is prevention, treats as early as possible the symptoms of the disease, side effects caused by treatment of a disease, psychological, social and spiritual problems related to a disease or its treatment also called comfort care, palliative care and symptom management. Aim: 1. To raise public education on supportive care. 2. To help the participants understand the importance of supportive care to patients with life threatening disease. Methods: This study was based on interviewing forty health care workers comprises of the following people nurses, caregiver, social workers, community health officers, chaplain and volunteers from the three institutions and community. United Methodist church Nursing School, Kissy Nicole Terrace Health Center Kissy, Kissy Health Center and Kissy Mess-Mess: nurses (3); social workers (2); care givers (2); and community health officers (3). Nicole Terrace Health Center: nurses (3); social workers (2); care givers (2); and community health officers (3). Kissy Health Center: nurses (3); social workers (2); care givers (2); and community health officers (3). Kissy Mess-Mess: volunteers (5) and chaplains (5). Results: During my interview with the different categories of people in the different health institutions and community, I discussed with them supportive care its importance and the impact it creates in the life of a patient with life threatening disease. It was a one-to-one interview and information received was recorded. According to my evaluation, I observed that, none of them have knowledge about supportive care and the impact it creates in the life of patients with life threatening disease. The findings of my research indicate that all the people in the different institutions and community have no knowledge about supportive care. Conclusion: Since supportive care helps to improve the quality of life of patients who have serious life threatening disease, education on the issue of empowering the following people involved in providing supportive care, namely, nurses, care givers/volunteers, chaplain and social workers, will help to prolong the lives of patients with life threatening diseases.

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Dharmaraj, Glory E. "Women as Border-Crossing Agents: Transforming the Center from the Margins." Missiology: An International Review 26, no. 1 (January 1998): 55–66. http://dx.doi.org/10.1177/009182969802600105.

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While women have been marginalized in societies, by being in mission women have endeavored to remove the marginality of those they serve. Being at once objects and subjects of mission is a peculiar predicament of women in mission. This article examines how women engaged in mission negotiate with the center, namely, patriarchy. They submit to it, circumvent it, challenge it, and transform it. This article seeks to survey women's margin-center relations from the early Roman period to the present, and to explore briefly how the Women's Division of the United Methodist Church has been instrumental in leading the total denomination in the area of racial justice: an instance of margin transforming the center.

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Journal articles on the topic 'Warrior United Methodist Church'

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