Spiritual formation

Stephen David Schmidt D.Min.

Faith deconstruction and reconstruction have become a religious cultural phenomenon in 21st century America. It is an experience lamented by conservative evangelical and fundamentalist leaders as a step toward apostasy. But deconstruction is also a vital practice of those seeking to retain an authentic spirituality while challenging the authoritative and often regressive doctrines and practices of their traditional church. The goal of faith reconstruction is a revitalized, more compassionate, progressive, and inclusive belief system; one that rejects ancient perspectives of an angry God and embraces a perspective of a more loving and gracious God.
The act of ministry at the heart of this doctoral thesis project was implementing the “Evolving Faiths Discussion Group” in an inter-denominational church in Norman, Oklahoma. The goal was to provide a “safe space” where Christians from fundamentalist and evangelical backgrounds could openly discuss their questions and doubts about the faith they inherited, and explore more palatable alternative theologies. The intent was to provide a regular place and time, resources, and fellow deconstructors to explore those concerns. The desired outcome was that the participants would continue faith exploration as a life-long journey, become comfortable with questions as normative of spiritual health, and experience an enhanced connection with God and the world (3Cs).
The project engaged in action research, and employed adapted elements from heuristic phenomenology and ethnography. The thesis examines a recent social history of the “Fall of American evangelicalism,” and the “Rise of the Spiritual But Not Religious.” It constructs a biblical defense of deconstruction, describes the implementation of the Discussion Group, presents an analysis of five core evangelical themes as they affected the participants with a composite summary of the group experience as a whole, and concludes with some pastoral reflections.

Alvardo Lamont Adderley

This action research project focused primarily on the spiritual and devotional aspects of the Anglican liturgy and its impact, or lack thereof. The project's participants were the Wardens (who in collaboration with the priest make up the leadership team) within the Parish of Fenelon Falls and Coboconk that consist of St. James (SJ) and Christ Church (CC) Anglican churches.
This research portfolio explores how spiritual formation can be developed through practices and ways in which a Christian leader can embrace its spiritual richness. The research portfolio utilized interviews, prayer journals alongside Morning and Evening Prayer as an assessment tool. Additionally, the methods used were qualitative research and ethnographic observation that linked spiritual formation with liturgical practices.
This research portfolio includes key formational experiences, a philosophy of leadership, as well as a research project. The data and information gathered from this research, highlighted how Christian leaders within the Parish of SJ and CC through self-awareness and authenticity, recognized the value and appreciation for the Anglican liturgy. Simultaneously, leaders within these two congregations deepened their spiritual life. As a result, participants were visibly more engaged in the liturgy and contributed immensely within the congregations of its spiritual impact.

Benjamin Paul Vanderheide Dr. D.Min.

In this Research Portfolio, the author develops a method for growing in intimacy with God, through faith in Jesus Christ, empowered by the Spirit using the metaphor of a fruit bearing tree. The method is developed in three parts. The first part is a spiritual autobiography where the author describes his life in Christ: Seed (Life before Christ), Death (New Life in Christ), Rooted (Learning from Christ), Pruning (Suffering with Christ). The second part is a spiritual formation model exploring how we grow in maturity in Christ: we discover our true identity in relation to Christ (know), as we abide in Christ (be) by intentionally practicing spiritual disciplines, and over time, we bear the fruit of the Spirit in Christ (do). The third part is a research project that reproduces the knowing-being-doing model in the context of a spiritual direction relationship, where the participants are led to use their imagination in prayer. As the participants connect with God using their imagination, their experience of God deepens, and the fruit is a positive change in their relationship with God.

Anita Kwan-Wai Wong D.Min.

In this research portfolio, the author articulates spiritual formation using a model that involves three dimensions, Grow Deep, Grow High, Grow Wide. This will be explored through three avenues. The first is a spiritual formation model integrating the three dimensions. The model is by no means an ultimate or a perfect model. Spiritual formation is an evolving process, which involves the grace of God and the power of the Holy Spirit. God has a different pathway for everyone of his beloved children. The second avenue is a spiritual autobiography describing the author’s own spiritual formation. It is the synopses of the author’s major life events with reference to the three dimensions. The third avenue is a field research project with a focus on social justice. It intends to answer the question “Can Lectio Divina transform us by shaping our view on social justice?” (Rom. 12:2). The research shows that Lectio Divina was able to shape the views of the participants on social justice, who are senior Asians, and did draw them closer to God. It shows that Lectio Divina was able to help the participants Grow Deep, Grow High, Grow Wide.

Andrew Missiras

The problem to be explored in this project report is the sequential aspects of establishing, developing and maintaining parish libraries as a means of creating effective networks of communication between the constituent members of a parish church. To understand the nature of the sequential aspects of establishing, developing and maintaining parish libraries, it is necessary to clarify the presuppositions which underlie the statement of the problem and its solution. The term ‘library’, as will be described in Chapter II, is understood to have a conceptual meaning that transcends any definition. ‘Library’ as a concept refers to the function of a learning resource center in a parish church. To call a church library a ‘learning’ center is predicated on the concept that the library is a place where learning happens rather than one in which learning materials are stored. Its function, then, is to advance the cause of learning by providing materials (documents, books, filmstrips, etc.) and services (answering ready reference questions, circulation of materials, etc.) to parish constituents. The emphasis here implies that the bringing of knowledge or information to the parishioner is important, not the collecting or processing of knowledge or information. The character of the parish library changes from collecting library materials to fostering learning so that the parishioner learns how to acquire information. If a parish library is understood to be a ‘learning resource’ center, the focus is on the parishioner and how he can best use the collection of books, magazines, etc. to facilitate his learning process. This is why it is important to clarify the use of the terms used in this project report.

Bryan Daniel Nelson D.Ed.Min.

This project sought to equip members of Providence Baptist Church in Raleigh, North Carolina to practice biblical soul care in Life Groups. Chapter 1 presents the history and ministry context of Providence, the purpose and goals of this project, and the methodology used. Chapter 2 addresses care as a vital component of healthy discipleship; showing biblical soul care flows from God, is motivated by love, reflects Christ, and is best practiced in community by exegesis of several passages of scripture (2 Cor 1:3-7, 1 John 4:7-12, and Heb 10:24-25). Chapter 3 highlights the history and language of soul care, the relationship between care and discipleship, the responsibility of soul care for every believer, and necessity of care being rooted in God’s Word. Chapter 4 outlines the project and addresses specific methodology and equipping content. And Chapter 5 evaluates the efficacy of the project based on the completion of its specific goals.

Gary Brian Stone D.Min.

This project seeks to guide members of Connection Point Church in Kansas City, Missouri, to live in the healing and freedom of the gospel to extend love and forgiveness to those who have sinned against them. Chapter 1 presents the history and ministry context of Connection Point Church and the goal of this project. Chapter 2 provides an exegesis of three primary passages of Scripture (2 Cor 5:18-21; Eph 4:31–5:2; Matt 18:21-35) to show that every Christian can experience the healing and freedom offered in the gospel and be empowered to extend kindness and forgiveness toward the person who sinned against them. Chapter 3 explores the history of interpersonal forgiveness and demonstrates the unique gospel-centered approach of this project. Chapter 4 describes the project itself, recounting the content and preaching methodology of the specific sermon series and take-home work. Chapter 5 evaluates the project's efficacy based on the completion of the specified goals. Ultimately, this project seeks to equip Christians with a deeper understanding and experience with the gospel so they can heal from the hurt of sins against them, find freedom from an offense, extend kindness and forgiveness toward the person who has hurt them and display the gospel and the glory of God to those around them.

Brady Logan Lock D.Min.

This project sought to equip leaders of Oak Grove Baptist Church in Burleson, Texas, (OGBC) to lead missional small groups. Chapter 1 presents the history and ministry context of OGBC and the goals of this project. Chapter 2 provides an exegesis of three passages of Scripture (Acts 2:42-47; Matt. 19:16-22; Col. 3:12-17) to show that discipleship occurs in the everyday missional living of the believer, not merely in the educational sphere of the church. Chapter 3 presents the historical/practical/theoretical ideas behind missional small groups. Chapter 4 describes the project itself, recounting the content and teaching methodology of the specific course curriculum. Chapter 5 evaluates the efficacy of the project based on the completion of the specified goals. Ultimately, this project sought to equip Christians with the confidence and competency to minister to fellow sinners and sufferers with the truth of the gospel and the love of Jesus Christ.

Rawee Bunupuradah

The dissertation explores dynamics of spiritual transformation through the practice of discipleship and pastoral care. Intersecting multi-disciplinary sources of theology, psychology, and neuroscience. The work proposes, tests, and records observations in developing a practice to lead people into transformation through relationship with God and within their faith community.

I find that the process of transformation is a holistic process of cultivating mind, heart, and body, which form a holistic faith. The Trinitarian doctrine of perichoresis helps us see the potential of transformation with loving community. I also discover the enemy of such transformation is shame. I define shame and its effects of disconnection with God and community. A workshop was developed to engage leaders within a context of community with these findings. The results in the form of pastoral encounters are recorded.

The work provides leaders with theology, practices, and case studies to facilitate spiritual transformation with a focus on engaging individual’s heart and story. Working with a diaspora urban faith community, I wonder if its application would benefit other contexts of culture, church, or ministry.

Overall, the work has helped me discover how to disrupt the effects of shame and lead others into healthier relationship with God and with their community of faith. My hope is that this work would equip leaders to make disciples and build community that reflects the love of God for the world.

April Rae Gutierrez

“Embodied Spiritual Practices for Brown and Black Bodies Exploring Sabbath Rest” addresses spiritual formation, discussing an approach to Sabbath Rest for healing and restoration that is countercultural on personal and societal levels. Through a retreat, participants engaged in embodied spiritual practices that promote rest as a tool for spiritual formation and transformation that is rooted in decolonizing theology and spiritual practices. Working in collaboration with The Board of Young Peoples Ministry and the Hispanic /Latino Ministry of the Michigan Conference of the United Methodist Church, the retreat model was reviewed by the committees for use in the work of spiritual formation for Black and Latinx Young Adults. The implementation of this project and retreat shows that culturally relevant spiritual practices that honor Black, Indigenous, and People of Color (BIPOC) stories and spiritual practices may deepen the encounter with God and relationships with participants within the retreat setting.