Lancaster Theological Seminary

Karin E. Pejack

This project explores how the practice of two or more Christian congregations sharing a single facility impacts the participating congregations' understanding of mission and ministry. How has the sharing experience, perhaps in surprising ways, affected the faith journeys of the congregations involved in facility-sharing? Through interviews, pastors and lay leaders of congregations involved in facility-sharing outline mission priorities of the participating congregations before and after beginning facility-sharing. Other data, such as details of preliminary agreements, interaction between/among groups, shared events and/or outreach, as well as financial benefits and liabilities for congregations sharing a facility, are collected and analyzed with an eye toward how this information reflects mission priorities and shifts in understanding of mission and ministry. This study is a qualitative accounting of congregations involved in facility-sharing in the region of Harrisburg, Pennsylvania, based on a compilation of stories about their current experiences with facility-sharing.

Douglas Dwight Gerdts

The purpose of this thesis is to examine the process of formation, employing the method of a single case study, of a non-profit interfaith organization in Wilmington, Delaware designed to reduce city violence and attempt to ameliorate its causes. It started with one citizen's outrage at increasing shootings and the perceived lack of city and state government cooperation and positive action. After three years that initiative has resulted in an organization that is beginning, for the first time, to unify the city's diverse faith communities and hopefully leverage their moral force to reduce crime and its contributing factors. Moreover, this action did spark the city government of Wilmington to form the Hope Commission, an officially sanctioned and funded board with similar objectives but broader representation.

This work documents the steps in formation (sometimes painful and chaotic), seeks the key factors that moved the process along, evaluates ICBBW's effectiveness, and hopefully provides some lessons for similar initiatives which might include such things as: (1) One main factor that kept the project alive in the face of divisions and frustrations was that the desired goal was never in question. (2) A key group member and founder was a bridge between the "street" and the organizing group. He is known and respected by both. (3) The services of an organizational expert were enlisted at a crucial developmental moment. (4) The need to assemble the story and get it understood and credible with outside groups, i.e. funding organizations, proved to be a galvanizing factor forcing both clarity, simplicity, and urgency. (5) This organization has established a good foundation for positive impact, and has started to make real accomplishments including being the first to begin unifying diverse faith communities in Wilmington. ...

Linda Denise Moore

This major project seeks to address the issues of sexual abuse within the Black Church and to offer pastors and lay leaders’ guidance to assist congregations in breaking the cycle of sexual abuse and silence. In the confounds of the Black Church and the greater African American community, issues of sexual misconduct, sexual abuse, or sexual behaviors have been neglected. To that end, this study aims to provide guidance and validation that the Black Church has a long history in supporting one another; however, sexual abuse and the treatment of Black Women were not given the adequate support. For far too long those issues have been secretly housed within the walls of our families, our civic organizations, and our Black Churches leaving victims without a platform of any kind, in which to express anything related to sex. As a result, men and especially women and children have undergone the effects of shame of not having an outlet or a safe place to unburden themselves of any form of sexual improprieties. In essence, this study is a compilation of personal experiences coupled with academic evidence that the Black Church needs a specific protocol and platform to combat the issues of sexual abuse.

Marjory Jean Roth

This paper explores how the theological idea of salvation takes shape in pop culture, specifically through the superhero films, Aquaman (2018), Wonder Woman (2017), and the Dark Knight Trilogy (2005, 2008, and 2012). I analyze how the films' main characters embody the role of savior and what their narratives might contribute to the Presbyterian understanding of salvation. I am not simply looking at where or how pop culture uses theological or Biblical parallels, but instead asking what these characters contribute to the broader conversation about salvation. The paper asks three questions of each film: what in the film's world needs saving; what about these superheroes or their actions make them a savior; and what, if anything, is changed within that fictional world, as a result of their actions? In asking these questions, we explore how an understanding of salvation emerges from within the film and later compare that to the Presbyterian Church (USA)'s teaching on Jesus as Savior.

Nicholas Michael Bufano

This project seeks to demonstrate the critical need for improved self-care for clergy. Using biblical texts, as well as current books, literature in journals, and first-hand experiences, the project presents examples of clergy whose self-care process is in crises, as well as models of clergy who engage in proper self-care. I then propose the spiritual discipline of retreat as a pathway to improving, and in fact revitalizing areas of deficit for clergy. The retreat is built upon my initial research, and other research about creating and leading effective retreats. It is also designed using specific responses to a survey given to twenty-five United Methodist clergy in the Baltimore-Washington Conference of the United Methodist Church. In that survey, clergy identified their previous retreat experiences, and also their desired elements in a retreat they might want to attend. The end result of this project is the demonstrated need for improved self-care, and a four day retreat designed to offer healing and a beginning step for those clergy who desire to improve their self-care.

Jason Andrew Leader

How Christologies May Be Shaped By The Broader Visual Cultural Environment investigates how the recent explosion of two and three dimensional images of Jesus, ranging from those placing him in the historically accurate setting or period during which he actually walked the earth, to Jesus in a contemporary society dressed and involved in a 21st century activities setting, may impact a congregant's belief structure or shape the formulation of a Christology of a non-believer. Protestant pastors seemingly have neither given attention to nor engaged in theological discussion concerning what impact such radically differing images may have.

Research was conducted using a literature survey along with a survey of commercially available images of Jesus. An over-arching historical survey was provided of how art and theology influenced each other beginning with Old Testament prohibitions against the fabrication of images to the wealth of Jesus images available in 2010. Based on the research it was concluded that the image of Jesus and how he is portrayed does have an impact on how an individual understands the person and work of Jesus.

A paradigm was developed that enables a pastor to analyze popular visual images of Jesus circulating in the United States and to analyze their theological significance so that they can be more intentional about their own use of images of Jesus and more aware of the ways an individual's Christology may be influenced by the broader visual cultural environment. The model also serves as an excellent teaching tool to help a congregant understand the Christological implications of various images of Jesus.

Janet Marie Breneman

Having lived and worked with the Mennonite churches in Central America for twenty-five years, I became very interested in women's practice of prayer, why they pray, and how their prayers are influenced by the cultures and spiritual backgrounds from which they come. This dissertation investigates how the spoken prayers of first generation Mennonite Ladina and Q'eqchi' (Maya indigenous) women in Guatemala reflect and integrate their Maya and Roman Catholic heritages, as well as their life realities within situations of violence, prejudice, recent civil war and poverty. The dissertation includes, as background for the investigation, brief descriptions of early Maya and recent Guatemala history, and sixteenth century Anabaptist history and thought.

The investigation was carried out through personal interviews conducted with forty women, in either Spanish or Q'eqchi' language; the recording of prayers in the interviews themselves, various church services, women's gatherings and retreat settings; and bibliographical research. The data from the interviews and prayers was compiled and analyzed through the creation of lists of content and themes which occured most frequently within the interviews and prayers, and their comparison to the most prominent aspects of Anabaptist, Q'eqchi', and Catholic faith heritages and the life realities in which the women live. The findings indicate that, in part, these Guatemalan women and the early Anabaptists share analogous social and spiritual life circumstances, and that Anabaptist understandings of the Gospel are being inculturated into their Q'eqchi' and Ladina culture and way of life. What is more, the Guatemalan Mennonite women's prayers, with their own accumulated spiritual depth and heritage, and the inclusion of cultural practices that are consistent with Christian faith, enrich the Anabaptist practice of prayer.

Susan Q. Claytor

In discussion with other congregational leaders around the members of their community, a growing population seems to be absent. The individuals and the families of those on the Autism Spectrum Disorder are not present in our worship services. This neuro-different population is not participating in communal worship, nor are their family members. It is time for intentional outreach to this important and tremendous segment of our general population. Anecdotal evidence shows that quite often the parents of children on the spectrum are worried about both the reactions and welcome their child might generate and receive, and the disruption their child may bring to the service. However, the strong theme of hospitality throughout scripture, including the teachings of Jesus, compel us to be welcoming and accepting. Providing some basic education to the congregations will increase the likelihood of a community that is able to truly welcome and embrace the individuals and families of those on the spectrum. Additionally, embracing all of God's children, including those who are neuro-different, brings new gifts and talents into the gathering and ministries of the organizations. Pastorally, all people are in need of safe places to worship, grow spiritually and to receive care and support. In addition, many of the normal activities and programs of worshipping communities will prove to be greatly beneficial to those on the spectrum, proving unintentional intervention simply by offering acceptance and interaction. This paper encompasses the theological implications of hospitality, provides a four week educational series for all members of the congregation, and has some helpful hints and understandings for those in leadership or who volunteer in various ministries where they may work directly with those on the spectrum.

Gary W. Filson

This project 1.) recommends the use of business language and practices in and for the Church. Whether or not the Church acknowledges it, the Church operates as a not for profit business, performing the functions of a theater (the worship service with music and programs), a school (with teachers, students and curriculum) and even a restaurant (family night potluck dinners and fundraising dinners). Yet the Church typically resists business practices. 2.) This project emphasizes the need to know what our product is and what message we need to use to reach Millennials. Assuming we agree Jesus is the “product”, we need to know how to proclaim to others why Jesus matters. And, we need to know the best way to message our product in this Postmodern Era. 3.) This project promotes developing a marketing strategy in and for the Church. Marketing strategies seek to understand the best way to attract the targeted group and develop programs to meet their needs whereas evangelism usually seeks to assimilate people into the membership of the existing programs of the Church. 4.) This project suggests a step by step plan to do Inreach, which is a deliberate process to prepare a congregation to do Outreach. Inreach is a necessary but often neglected step in preparing people to accept an adaptive change. People within the organization must be trained to see themselves as part of the sales team so that Outreach can be successful. 5.) This project suggests a step by step plan to do an Intentional Outreach Program. 6.) This project distinguishes the difference between preference and purpose driven programs, encouraging leaders to choose purpose driven programs. Not every successful program will work everywhere it is tried. Programs must have a purpose that appeals to the targeted group; programs must be tested (marketed).

Tracy Mooney

Small-to-medium sized United Methodist churches often struggle with adapting to new technology. Unfortunately, this problem has now become a large obstacle which must be overcome by each individual congregation while trying to spread the message of Jesus Christ. While congregations could be evangelizing through technology, the lack of enthusiasm and/or resources in many congregations has stifled the voice of the Methodist church in the digital world, slowing the dissemination of their message of God’s grace and love. Seeking guidance from the growth of Methodism through John and Charles Wesley’s leadership, the research proposes a plan for small-to-medium sized churches to evangelize online. The project studies the benefits of creating Audio, Communication, and Technology (ACT) Teams, enabling a new generation of leaders and bringing them together with other United Methodist congregations to share and then implement technology resources. With ACT Teams, United Methodist churches can develop itinerant leaders that “go out” digitally to build relationships with people who may not be able or be willing to enter a physical church building. The project also explores the ways leaders can use video to create an atmosphere for viewers to have a transformational experience with God. The hope is that by following the Wesleyan example of evangelism, The United Methodist Church may break through the digital noise to connect to those in a new way.