...Christian Worldview of Leadership Introduction The Christian worldview of leadership is distinctly different from most secular views on the subject. In the secular, leadership tends to be viewed primarily in terms of a company’s bottom line and how well the leader can urge employees to produce more and better work. That view is profit-centered rather than person-centered, and it does not give much attention to employees’ human needs and qualities nor on how developing excellent work relationships can promote productivity. In the Christian worldview, however, people are key, and their human needs are important. The leader in the Christian worldview understands how meeting employees’ needs promotes the kind of productivity desired and how developing strong work relationships can do more for the company’s success than micromanaging or other forms of harassment can achieve. This paper will discuss the characteristics of a leader and the keys of leadership, group behavior, and conflict management and resolution from the Christian perspective. Leadership Today’s business leaders often have difficult tasks to achieve in turning around failing companies and galvanizing an overworked workforce fearful of losing their jobs, but their tasks do not outweigh those of the great Biblical leaders, such as Moses, who led the Israelites out of bondage, or David, who had to slay the giant before becoming a leader. The characteristics of a leader in the Biblical context still differs...
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...ministry, through the assessment of these two differing points of views as offered in the principal book Two Views on Women In Ministry and as contrasted with other academic books. Introduction: Dr. James R. Beck has assembled four academic assessments which present the egalitarian and complementarianism / hierarchical analysis regarding women in ministry with unprejudiced supplementary counterpoints to completely enlighten the one who reads. The arrangement of analysis appear to evaluate and distinguish in a reasonable, impartial way that supply the one who reads with a good insight of the dispute, with opposing opinions offered at the conclusion of every article. However, the reasonable approach to the arrangement of both components regarding women in ministry do not completely disclose God’s genuineness; thus, the Two Views on Women in Ministry presents sincere but some flawed arguments with some conflict to the inerrant Word of God, possibly on both sides of the debate.[1] These opposed views call for Believers to sort through the subject matter with carefully and weigh or distinguish each area of the topic with a firm analysis that is reliant upon inerrant Scripture...
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...Liberty University Theological Seminary A THEOLOGICAL BOOK CRITIQUE: GOD IN THE WASTELAND A Theological Book Critique Submitted in Partial Fulfillment Of the Requirements for the Course Systematic Theology I - THEO 525 By Chad Stafford ID# 22235852 28 September 2008 TABLE OF CONTENTS Introduction Brief Summary Capitulation Keys to reformation Critical Interaction Jesus and McGuire Modernization Displacement of God Loss of God’s transcendence and holiness Loss of God’s authority Moral Irrelevance Regaining our voice Conclusion 1 1 2 2 3 3 3 5 6 7 9 9 10 ii. Introduction God in the Wasteland: The Reality of Truth in a World of Fading Dreams is authored by David F. Wells, a distinguished seminary professor and theologian at Gordon-Conwell Seminary in South Hamilton, Massachusetts. No Place for Truth was his first significant treatise on the subject of evangelicalism’s theological corruption which grabbed the attention of the evangelical community. God in the Wasteland is a continuation and his second treatment of the subject, in a four-volume series, where the author seeks to further define the origins and problems of evangelicalism’s theological compromise while proposing solutions like radical resistance to modernity and restoration of God-centeredness as central to regaining ground that has been lost to modernity within the church. In this critique I will seek to primarily interact with Wells assessment of evangelicalism’s compromised condition, and secondarily...
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...Christian Education DR.JT. Roberson Final Examination December 7, 2011 Robin Johnson 1. How was Christian Education conducted for African Americans during slavery and while was operational? Christianity and Education was of utmost importance to the African culture. Africans came to America with a rich and dynamic heritage, which they tried to preserve. Black religion, like Black people, began in Africa. In trying to find a starting point of Christian Education, many scholars believe it may be found in the sacred text of the New Testament. Africa’s contribution to Black religion is well known and John Jackson is an advocate of this position. He has cited several legacies of Egypt to Christianity. Education was an experience that was required by each person in a tribe. The community to which one belonged defined what it meant to be human. To be human was to belong to a community and participate in beliefs, rituals, and ceremonies of that community. African Education was the oral instruction that emerged through their music, dance, folk tales, rituals, proverbs, poetry, and so on. These tools served as instruction. Slaves during the Antebellum Period formed new ideas and practices on their own that pronounced longing for freedom. These meetings were held in the brush harbors and praise houses, and were thus coined the “invisible church”. Story and song were the sources of education during this period of slavery. This oral communication was used as the education structure...
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...Introduction to a Christian worldview A course in thinking Christianly about the whole of life Chris Gousmett (c) Chris Gousmett, 1996 This edition is produced solely for use as a course manual and is not to be sold, copied or otherwise reproduced in any form. i Contents Introduction 1. 2. 3. 4. 5. 6. 7 8. 9. 10. The nature and function of worldviews Religion true and false . . . . . . . . .. . . . 1 16 30 The problem of dualism and synthesis in Christianity Major themes in a worldview: Human nature, truth, meaning, purpose . 46 Scripture as the source of a Christian worldview The contours of a Biblical worldview . . . . . . .. . . . . . 59 70 87 104 119 136 157 Structure and direction. Sin and evil. Common grace The task and calling of humankind: to care for the creation . The nature of Christian community. A Christian view of society. The Kingdom of God: God's righteous rule over the whole creation . Bibliography . . . . . . . . ii Introduction The creation of the Father, fallen in sin, is redeemed by the death of the Son of God and is being transformed by the Holy Spirit into the kingdom of God. Herman Bavinck This series of studies is designed to provide a basic introduction to a distinctively Christian worldview that seeks to see the whole gospel applied to the whole of life. This Christian worldview makes a difference, because it is significant for our life in the world. It shapes and directs our lives in important ways, because...
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...BELHAVEN UNIVERSITY Jackson, Mississippi A CHRISTIAN UNIVERSITY OF LIBERAL ARTS AND SCIENCES FOUNDED IN 1883 CATALOGUE 2014-2015 EFFECTIVE JUNE 1, 2014 Directory of Communication Mailing Address: Belhaven University 1500 Peachtree St. Jackson, MS 39202 Belhaven University 535 Chestnut St. Suite 100 Chattanooga, TN 37402 Belhaven University 7111 South Crest Parkway Southaven, MS 38671 Belhaven University – LeFleur 4780 I-55 North Suite 125 Jackson, MS 39211 Belhaven University 15115 Park Row Suite 175 Houston, TX 77084 Belhaven University Online 1500 Peachtree St. Box 279 Jackson, MS 39202 Belhaven University 1790 Kirby Parkway Suite 100 Memphis, TN 38138 Belhaven University 4151 Ashford Dunwoody Rd. Suite 130 Atlanta, GA 30319 Belhaven University 5200 Vineland Rd. Suite 100 Orlando, FL 32811 Traditional Admission Adult and Graduate Studies Admission – Jackson Atlanta Chattanooga Desoto Houston Memphis Orlando Alumni Relations/Development Belhaven Fax Business Office Campus Operations Integrated Marketing Registrar Student Life Security Student Financial Planning Student Development Online Admission Online Student Services (601) 968-5940 or (800) 960-5940 (601) 968-5988 or Fax (601) 352-7640 (404) 425-5590 or Fax (404) 425-5869 (423) 265-7784 or Fax (423) 265-2703 (622) 469-5387 (281) 579-9977 or Fax (281) 579-0275 (901) 896-0184 or Fax (901) 888-0771 (407) 804-1424 or Fax (407) 367-3333 (601) 968-5980 (601) 968-9998 (601) 968-5901 (601) 968-5904 (601) 968-5930 (601) 968-5922...
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...REGENT UNIVERSITY COLLEGE OF ARTS & SCIENCES UNDERGRADUATE CATALOG 2013-2014 (Fall 2013-Summer 2014) Regent University 1000 Regent University Drive Virginia Beach, VA 23464-9800 800.373.5504 admissions@regent.edu www.regent.edu PREFACE Regional Accreditation Regent University is accredited by the Southern Association of Colleges and Schools Commission on Colleges to award associates, baccalaureate, masters, and doctorate degrees. Contact the Commission on Colleges at 1866 Southern Lane, Decatur, Georgia 30033-4097 or call 404-679-4500 for questions about the accreditation of Regent University. National and State Accreditation Regent University’s undergraduate school is accredited or certified by the following bodies: Council for Higher Education Accreditation (CHEA) (www.chea.org/) The Teacher Education Accreditation Council (TEAC) The Regent University School of Education's educational leadership and teacher preparation programs and the College of Arts & Sciences interdisciplinary studies program, which are designed to prepare competent, caring, and qualified professional educators are accredited by the Teacher Education Accreditation Council for a period of seven years, from January 9, 2009 to January 9, 2016. This accreditation certifies that the educational leadership, teacher preparation and interdisciplinary studies programs have provided evidence that they adhere to TEAC's quality principles. Teacher Educational Accreditation Council, One Dupont Circle, Suite...
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...members felt about the texts. One of the key issues at hand for scholars has been trying to understand how the community reconciled its use of these texts that seemingly describe magical properties with verses in Deuteronomy that prohibit several forms of witchcraft and magic. The purpose of this paper will be to offer definitions for the term “magic” in a religious context in order to gain some context for the broader discussion of the paper, to study two Qumran manuscripts that describe practices that have been categorized to some degree as “magic,” to deliberate whether or not the issue raised by scholars is valid, and, if it is, to offer two scholarly theories proposed to explain how the community used these manuscripts in light of the biblical prohibitions based within the context of the Qumran community’s texts, practices and ideology as a whole. Scholars studying religious societies and practices have struggled to define what characterizes “magic” and to highlight what exactly separates religious practice from magical practice. The crude term itself, “magic,” has been assumed, for the most part, to describe practices and compositions that, when performed, are problematic to religion.1 However, classifying which practices and compositions constitute “magic” and why exactly those practices and compositions are problematic to religion has remained somewhat of a more elusive exercise,...
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...Existential counselling is a philosophical form of counselling which addresses the situation of a person's life and situates the person firmly within the predictable challenges of the human condition. Existential counselling considers human living to take place within four dimensions: physical, social, psychological and spiritual. It shows each of these dimensions to be constituted like a force field, within which predictable paradoxes, tensions and dilemmas play out. Human beings can learn to deal with these tensions and conflicts more effectively by facing up to the negatives as well as the positives of their lives, including the tensions of life and death, love and hate, strength and weakness and meaning and absurdity. Best known authors on existential counselling are Irvin Yalom in the USA through his book Existential Psychotherapy (1981) New York: Basic Books and Emmy van Deurzen, who created the British School and who published her bookExistential Counselling and Psychotherapy in 1988 (London: Sage Publications; second edition 2002, third edition 2011). Existential therapy essentially helps deal with the problems of everyday living, such as relationship difficulties (both with Individuals & in Couple Therapy), anxiety/fear, food/body-image issues, addictions, mood disorders, social anxiety, panic, trauma, low self-esteem, unresolved childhood issues, sexual issues and others. It is a clear, direct and honest approach helping clients work on their particular, unique...
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...LIBERTY BAPTIST THEOLOGICAL SEMINARY JOSCELYN R. JONES LYNCHBURG, VA March 7, 2014 Table of Contents Introduction………………………………………………………………………………………3 Regional Map………………………………………………………………………………………..............4 Background: A Closer Look at The Swahili People’s History, Language and Culture…………………..………………………………………………………………………………...4 Background: A Closer Look at The Swahili People’s Economy, Religion, and Family……………..………………………………………………………………………………7 Survey of Missions Work……………..………………………………………………………………………………12 Proposed Mission Strategy………………………………………………………………………………………......14 Conclusion……………………………………………………………………………………….18 References………………………………………………………………………………………19 Introduction In Genesis 17:4 God promised Abraham that he would be the father of “many nations.” We see the evidence of this promise that is revealed through the many different people groups on Earth. God went on to also extend a blessing to all those nations (Genesis 22:17), however everyone in every nation has not realized or fail to believe the message of salvation through Jesus Christ. Fortunately, God has also given a provision for hope to those who are considered to be “unreached” by the Gospel. It is through the command issued to his disciples in Matthew 28:19, “go ye therefore and teach all nations,” that Christians today can literally change the world by taking the gospel to all four corners of the earth. ...
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...PROCEEDINGS of the 3rd Christian Engineering Education Conference June 23-25, 1999 at the JAARS Facility of Wycliffe Bible Translators Waxhaw, North Carolina The Mission of Christian College Engineering Programs for Y2K and Beyond Preface THE FIRST CHRISTIAN ENGINEERING EDUCATION CONFERENCE WAS HELD IN 1992 AT CALVIN COLLEGE IN GRAND RAPIDS, MICHIGAN. SEVERAL YEARS LATER, TTHE SECOND CONFERENCE WAS HELD IN 1996 AT MESSIAH COLLEGE, IN GRANTHAM, PENNSYLVANIA. THE 1999 CHRISTIAN ENGINEERING EDUCATION CONFERENCE BROUGHT TOGETHER A DIVERSE GROUP OF DEDICATED CHRISTIAN ENGINEERS. IT WAS A DISTINCT PLEASURE TO HEAR THE WONDERFUL WAYS GOD IS WORKING IN THE VARIOUS PROGRAMS AND SCHOOLS REPRESENTED AT OUR MEETING. THE JUNGLE AVIATION AND RADIO SERVICE (JAARS) FACILITY OF WYCLIFFE WAS A FANTASTIC LOCATION FOR OUR CONFERENCE, AND WE ARE VERY THANKFUL TO OUR GRACIOUS HOSTS. A SPECIAL THANKS GOES TO CAROL WEAVER, THE JAARS CONFERENCE COORDINATOR. The goal of these conferences is to glorify God, to foster community among Christian engineering educators, and to encourage and challenge each other in our work of kingdom building. Abraham Kuyper, one of the great thinkers within the Reformed tradition of Christianity, has said that there is not one square centimeter of the creation that is not claimed by Christ. As Christian engineering educators of whatever tradition, we seek to stake that claim in our discipline, exploring how...
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...Introduction For all their good intentions, historians’ analysis of antebellum and postbellum women in South Carolina is often riddled with bias against a familial hierarchy that has existed in families since Biblical times. While this domestic and societal order is not fiction, it is only, for purposes in this research, a contextual experience that creates an understanding of women and their approach and reaction to events prior to, during, and after the Civil War, for ethical and moral values assigned to this status are of a different approach altogether. The Civil War’s effect on South Carolinian society was dramatic, as with many other states in the Union. On the homefront, a noticeable difference occurs in the woman’s role within her family structure and in her relationship to the culture in which she lived. An Antebellum South Carolina Antebellum Carolina On the eve of civil war, South...
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...LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY The Pentecostal and Charismatic Movements and Speaking in Tongues Submitted to Dr. Timothy McAlhaney in partial fulfillment of the requirements for the completion of the course CHHI 525-D08 Spring 2015 LUO History of Christianity II By Fred Martin May 13, 2015 Contents I. Introduction…………………………………………………….................................1 II. The History and Theologies of Pentecostals and Charismatics…….……….………2 a. Brief History of the Pentecostal and Charismatic Movements……..……….2-3 b. The Beliefs of the Pentecostals and Charismatics…………………..............3-5 III. The Bible and the Baptism in the Holy Spirit……………………..……….…….....5 IV. The Bible and Gifts of the Holy Spirit…………………………………….………..6 V. Scholarly Perspectives on Speaking in Tongues ………………………….………..7 a. Speaking in Tongues: A Reversal of the Babel Event at Pentecost….……..7-8 b. Psychiatric Views of Speaking in Tongues……………………….…......….8-9 c. Speaking in Tongues as Spiritual Warfare…………………………….…....9 VI. Conclusion…………………………………………………………………….…....10 Bibliography…………………………………………………………………......…11 I. Introduction Author Paul Enns presents his perspectives on the supernatural gift of speaking in tongues and the Holy Spirit in his book The Moody Handbook of Theology, Revised and Expanded. However, Enns believes that gift ceased at the end of the Apostolic Age. This view is flawed because it does not take...
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...Racism: A Learned Behavior I. Introduction Racism is one of the most controversial social topics in the world today even in the 21st century. As the term has been associated through the centuries for negative connotations such as discrimination, prejudice and even violence, racism remains to be a volatile issue affecting millions of lives today. The definition of racism is based on the belief that a particular race based on physical genetic features is more dominant than another. As such, the one that views that his or her ethnicity possesses human traits and capacities that are inherently superior compared to another is an exhibition of racist behavior. As such, this belief becomes the basis for particular ethnic groups to discriminate on others that can be seen through institutional racism. This is when an entire ethic population denies another racial group basic civil liberties and benefits thus, continuing on the cycle of preferential treatment of a particular race. It is important to note that the United Nations has declared that racial discrimination and ethnicity discrimination are one and the same. Significantly, the partition of races can be traced back in history as early societies have traditionally divided human populations based on their race. As such, through the centuries sociologists, anthropologist and psychologists have tried to determine the root cause of racism especially with the detrimental effects of discrimination as a result of racist...
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...Inheriting a Tradition: “Following in the Footsteps of Christ” in the Spirit of the Early Anabaptists For Arnold Snyder MTS 626A By Mary Lou Klassen 12 December, 2005 Inheriting a Tradition: “Following in the Footsteps of Christ”[1] in the Spirit of the Early Anabaptists. Introduction Walter Klaassen in a recent article posed the following question of Mennonites, “Should we call ourselves Anabaptist?”[2] That question has been an underlying current as we have explored the sea of early Anabaptist Spirituality in our course. Klaassen answers the question in the negative. His concern is to point out that the early Anabaptists “stood consciously against and challenged virtually everything their Christian culture took for granted.”[3] Yet, they were intent on reforming that culture, not separating from it. Besides lamenting that Mennonites have compromised with the current culture, he feels that our sectarian tendency is also misrepresenting the tradition. I am not as much interested in his emphasis on Christian unity as I am in the points he raises to develop his negative answer. His main point is that the early Anabaptists took a counter-cultural stance. He outlines that this position showed itself in four respects: a) A “[rejection of] all religious coercion” and a refusal that governments should have any role within the church”[4]; b) A “[rejection of] the emerging capitalist economic system … because...
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