Browsing by Subject "Divinity"

The startling consistent decline of church attendance in the United States has created a flurry of new church start activities and revitalization efforts. Most literature and efforts focus on what new things must happen to reverse the decline. In those efforts, older existing congregants are often overlooked and ignored, at best, or viewed as obstacles and the root of the problem, at worst. This leads to combative relationships between revitalization leaders and congregations caught in the crosshairs. This combative approach is inconsistent with the message of Christ and detrimental to the needed revitalization efforts.

This project seeks to introduce a model for the treatment and role of existing older congregants during a church’s revitalization. The model includes the treatments to Ascribe Value and to Optimize Minimal Change, and the twofold role to Engage in Ministry.

In my process, I engaged existing writing and research on church revitalization and aging in the church, applied acute theological perspectives to these writings, and provided real-life examples of how these insights can come together for a more complete treatment and engagement of existing older congregants in healthy and sustainable church revitalization.

This project seeks to introduce a model for revitalizing urban churches that have experienced decline (i.e., membership, money, and morale). Social Justice, Prophetic Preaching, Missional Stewardship, Intergenerational Ministry, and Progressive Pastoral Leadership functions as the central pillars of the project. My research has led me to engage the contributions of theologians, sociologists, social critics, activists, researchers, biblical scholars, homileticians, historians, politicians, church growth experts, political scientists, statisticians, community advocates, journalists, and civil rights leaders to explore the collaborative efforts that can be taken to revive black churches in impoverished communities in Urban America.

This project seeks to introduce a model for revitalizing urban churches that have experienced decline (i.e., membership, money, and morale). Social Justice, Prophetic Preaching, Missional Stewardship, Intergenerational Ministry, and Progressive Pastoral Leadership functions as the central pillars of the project. My research has led me to engage the contributions of theologians, sociologists, social critics, activists, researchers, biblical scholars, homileticians, historians, politicians, church growth experts, political scientists, statisticians, community advocates, journalists, and civil rights leaders to explore the collaborative efforts that can be taken to revive black churches in impoverished communities in Urban America.

ABSTRACTThis thesis is offers exilic texts as the basis for restoration for communities traumatized by displacement. The scriptural focus for the thesis is Jeremiah 30-33, the Book of Restoration. The purpose of the thesis is to provide tools for inner-city pastors to navigate the opportunities and challenges of displacement caused by gentrification. The thesis is fueled by the contrast between numerous studies that report the benefits of gentrification versus its ills experienced as a pastoral witness of the machinery of displacement in the northwest quadrant of Washington, D.C. In Dr. Ellen Davis’ work on Jeremiah, she shows Jeremiah’s painful growth into his prophetic role. This growth occurs through laments or “protests addressed to God” thus making it possible to “lay claim to realistic hope.” This birth of hope is in the beginning of the book in Jeremiah 1:10, “See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant,” with building and planting as themes for Jeremiah 30-33. Dr. Davis further explicates hope’s placement. Hope finds a concrete place economically through Jeremiah’s land purchase (Chapter 32:6-15) and socially through community building (chapters 30 and 31). Building upon this work, my thesis concludes that Book of Restoration provides a relevant and effective model of restoration for today’s church.

This thesis aims to develop a narrative strategy for the local church parish, drawing on postliberal and narrative theologies. It argues that the narrative nature of the incarnation is not only descriptive of God's movement into the world but also prescriptive for the movement of God's people within the world. To begin to develop this claim, the thesis examines denominational and consultant practitioners' approaches and proposes a practical strategy for carrying out a narrative movement in a contextualized seing.The thesis centers around the biblical feature that Jesus is from Nazareth, with a particular in-depth look at his time spent in the Nazarene synagogue in Luke 4:14-30. Building on Samuel Wells' A Nazareth Manifesto, the thesis argues that contextualized story should be more formative and shaping than the corporatized phenomena of mission statements and core values, following the pattern of the narrative nature found within Scripture. To test the proposed strategy's effectiveness, the thesis includes an on-the-ground experiment within the North Street Community Church of the Nazarene, spanning about two years. The experiment seeks to see if the strategy results in narrative formation of both the individuals within the church and the church itself. Finally, the thesis concludes with a project for congregational use that builds upon the experiment's results. The project proposes a practical application of the narrative strategy, incorporating both what was learned during the experiment and adaptations of strategies found elsewhere.

Small membership churches are struggling with the very real issue of their continued survival. However, there is no wealth of information nor work addressing the issues of small membership churches. The purpose of this thesis is to devise a vehicle by which I can analyze and interpret issues of survival as they are lived out in the local church setting. This thesis will explore the biblical and theological basis for parish ministry by using The Book of Discipline of the United Methodist Church. It will assess the role of the small membership church, explore several different denominational approaches to the issue of church survival, provide a study guide, and analyze a process that I am developing for the three small churches I served. This thesis will be beneficial in exposing the state of the small membership church and the hidden dynamics that shape them. This thesis will be the beginning of a road map for the small membership church seeking to survive to participate in God’s Mission.

Small membership churches are struggling with the very real issue of their continued survival. However, there is no wealth of information nor work addressing the issues of small membership churches. The purpose of this thesis is to devise a vehicle by which I can analyze and interpret issues of survival as they are lived out in the local church setting. This thesis will explore the biblical and theological basis for parish ministry by using The Book of Discipline of the United Methodist Church. It will assess the role of the small membership church, explore several different denominational approaches to the issue of church survival, provide a study guide, and analyze a process that I am developing for the three small churches I served. This thesis will be beneficial in exposing the state of the small membership church and the hidden dynamics that shape them. This thesis will be the beginning of a road map for the small membership church seeking to survive to participate in God’s Mission.

This thesis will describe the way a story functions within a sermon as a layer of meaning placed over the biblical text that enhances a particular message from the Gospel. Stories allow the faithful to become active listeners as they unite their own stories to the one being told, creating a shared, lived experience. To demonstrate how the layering of stories function in a homily, I have created an art series of assemblages, visually illustrating how each layer focuses on certain textual details while discarding others. This visual exegesis highlights themes in the biblical text and illuminates the sermonic role of stories. It also provides an avenue for spiritual reflection, revealing similarities between my artistic process and my process of sermon preparation. The thesis is completed with a homily, synthesizing the elements described and sharing a message of hope from the scriptural account of the three young men in the fiery furnace (Daniel 3).

This thesis identifies how Afro-Pentecostal homiletics can be the impetus behind reviving Afro-Pentecostalism as a force for social justice advocacy by centering sermons around the social-ethical message of the biblical prophets. Despite a storied history of activism and a social ethic that promoted equality and countered racism with resistance, many contemporary Afro-Pentecostals have abandoned their rich history of social engagement and opted instead to focus on the prosperity gospel and its emphasis on extravagant wealth. The shift is a direct result of the emergence of the prosperity gospel with its roots in New Thought and Positive Thinking that eventually became influential in African American religious circles. Just like a thief in the night, the prosperity gospel swooped in and transformed Afro-Pentecostalism from a movement that prioritized justice and Jesus to one that developed a homiletical tradition that confused holiness with wealth and prioritized prosperity over social responsibility and, ultimately, the individual over community.

The problems are theological as much as they are homiletical. Theologically, Afro-Pentecostal’s tendency towards pre-millennialism encourages little concern for the here and now, and the individualism inherent within prosperity theology centers on self. Sermons focus on what God can do for the individual and rarely, if ever, mention the power of community. Homiletically, the lack of emphasis on social justice matters from pulpits on Sunday morning sends a clear sign to parishioners of what the church prioritizes.

By drawing from leading Afro-Pentecostal scholars and mining actual sermons of prominent Afro-Pentecostal leaders, this thesis concludes that preaching is critical in building a prophetic community that empowers pastors and congregations. This interdependent relationship goes beyond mere foretelling and counters individualism. Using the munus triplex as a blueprint for Christ-like leadership, Afro-Pentecostal pastors can galvanize their communities via their public roles as prophets, priests, and servant-leaders as they and the congregations emulate Christ. Finally, the Spirit’s work is not limited to the individual experience of salvation. A holistic theology of the Spirit goes beyond individual encounters and spreads into the world as a liberator. Jesus embodies what it means to prioritize the marginalized and still hold piety in high regard and shows that piety and passion for justice are not mutually exclusive.

This thesis underscores the urgent need to restore Afro-Pentecostalism’s history of social justice advocacy, which is essential in the fight against injustice. Protestants cannot accomplish this alone. The importance of adding millions of believers to the justice arena cannot be overstated, and this watershed moment presents an opportunity for transformative change when the Spirit injects life into Afro-Pentecostalism’s prophetic voice to revive their early spirit of activism and address contemporary racism.

This thesis will examine hospital chaplaincy and its role within the changing paradigm of population health by addressing the question of what chaplaincy looks like beyond the walls of the hospital. The thesis will include several moves that account for the development of the profession and possible areas of growth in dialogue with public health and behavioral health. The first move is historical. This section will cover the development of chaplaincy at Atrium Health Wake Forest Baptist and its relationship to counseling, community engagement, and accrediting bodies. It will also discuss the formation of FaithHealth as both a divisional identity as part of Atrium Health Wake Forest Baptist and a distinct department of community engagement. The second move will be to present the role of chaplain manager within the division of FaithHealth of Atrium Health Wake Forest Baptist and its pioneering work of integrating chaplaincy, community engagement, and licensed counseling. The third move will describe the function of chaplain managers during the coronavirus pandemic and the structure that allowed the model to adapt to a changing landscape. The final move will evaluate the role of chaplain managers from the individuals that assume these roles and leaders within the medical system and provide a snapshot into future possibilities for this role and innovative ministry opportunities.The purpose of this work is threefold: 1) to provide a model for integrating spiritual care, behavioral health and population health into the role of chaplain manager; 2) to advocate for the profession’s continued expansion by adapting chaplaincy’s skillsets in community health; 3) to begin a conversation about modifying educational and professional bodies to best prepare graduates and professionals for the changing landscape of healthcare. Such a model could provide clearer vocational pathways for dual degree divinity school programs and forge new partnerships between public health and divinity schools. Furthermore, given the reinstated associational connection between pastoral counseling and clinical pastoral education, this model of integration could create new associational paths to certification. The connection between pastoral counseling and chaplaincy that thrived before managed care will be revisited as it shows different, yet complementary, fruits of deeply rooted spiritual care.

A history of white supremacist ideology has long shaped white evangelical churches and their theology. This has never been more apparent since the election of Donald Trump and the response to the protests after the murder of George Floyd. Amid the racial reckoning in the summer of 2020, white evangelical preachers sought to address race, racism, and racial justice. This thesis aims to articulate theological resources and homiletical strategies for white evangelical churches as they address racial injustice from the pulpit. Specifically, two predominately white evangelical churches in San Diego, which have a stated belief in and pursuit of racial justice, are studied, and the six sermons after the death of George Floyd are analyzed. The study and analysis of Park Hill Church and All People’s Church are placed in conversation with present antiracist scholarship. Examination of antiracist discussions will illuminate the homiletics of these two churches and lead to practical theological insights and biblical hermeneutics that pursue an antiracist imagination. This thesis concludes by suggesting three biblical passages, Amos 2, Matthew 15, and Acts 15, as biblical companions for imagining antiracist homiletics.

Abstract

This thesis studies Bowen Systems Theory from the perspective of leadership in light of the Second Vatican Council of the Roman Catholic Church because I believe that this theory/systemic understanding of leadership has much to offer to pastoral ministry today and to the theology of the ministerial priesthood within the Roman Catholic Church.

The Second Vatican Council brought forth a renewed ecclesial understanding of the Church and of the ministry of pastoral leadership on the part of the ordained - one that focuses on the people of God as the foundational reality of the Church, and one that emphasizes the sharing of the gifts of all the baptized as the key to a vast project of ecclesial renewal. In this thesis I look at Bowen Systems Theory through the lens of the ministerial priesthood's pastoral leadership in the Catholic Church as articulated by the Council and a series of subsequent official documents that spelled out the implications of the "genius" of the Council. This new understanding of ordained ministry makes the local Roman Catholic parish an ideal place to implement the insights of Bowen Systems Theory as a way to provide a more effective style of pastoral leadership aimed at creating a vibrant, dynamic faith-filled community focused upon the Church's mission of evangelization.

In the half-century since the time of the Second Vatican Council, new insights have matured among researchers studying how families and organizations function, particularly around the role that self-differentiated leadership plays in promoting healthy functioning on the part of organizational leaders. The cohesiveness and intensity of emotional bonds that characterize church systems makes the application of Bowen Systems Theory particularly apt in the study of ecclesial communities. Much has been written about Bowen Systems Theory and its application to church/synagogue leadership in other ecclesial communities, and yet little has been written from a Roman Catholic perspective. By looking at the Catholic Church's theology of ordained ministry in light of Bowen Systems Theory, I draw parallels that ground a robust pastoral theology of leadership within the Roman Catholic tradition.

In a remarkable passage that foreshadowed the challenges to today's pastoral leader, the Council insisted that in order to minister effectively, pastors must be prepared to "break new ground in pastoral methods" . To minister effectively today, a pastoral leader needs to master ministerial approaches that simply were not required by previous generations of pastors. Bowen Systems Theory is one innovative and contemporary understanding of leadership from a systems perspective that is a particularly meaningful and fruitful way to understand the need for a leader to be "self-differentiated" so as to lead more effectively.

1 The Holy See. Directory on the Ministry and Life of Priests (Vatican City: Libreria Editrice Vaticana, 1994), 13.

Abstract

In the Black Church tradition, community and connection are the bedrocks on which the culture stands. Much of what is known to be Black culture today was established in the heart of Black religion and the Black Church. This evidence can be found in the way Black religion is expressed. Within the Black Church, religion is expressed in cultural forms like music and song styles, content of preaching, and modes of worship that reflect the overall Black culture.

A good way to understand how people connect, form, and maintain community is by examining their belief system or religious orientation. Although a study of a people’s religion may not answer all the questions about their culture, it would point to a common core of values on which the culture is founded. Conversely, if leadership within religious organizations are viewed through the lens of culture, then perhaps some insight would be gained to why leaders lead the way they do.

Understanding and interpreting Black Church culture is key to effective leadership within that context. Although successful culture may look, and feel, like magic, the truth is that it is not. Culture is a set of living relationships working toward a shared goal. The decisions that are made by a few determine the culture experienced by many.

The care of creation is the responsibility of all Christians. Consequently, the Black Church has a role to play and must attend to its responsibilities seriously. In this thesis, I take a comprehensive look into rituals of the Black Church related to death—funerals, memorials, and burial practices—and how the church can take ownership and be more responsible in the care of creation. For instance, the Black Church could benefit from a new aesthetic of beauty related to funeral processing. Currently, the Black Church funeral concept of aesthetics is tightly coupled with visuals and preservation of the corpse—shiny gold coffins and embalming. As a chaplain, director of bereavement, and minister of the Gospel, I focus on the Black Church’s relative silence and insufficient attention given to how our practices around death go against the foundational principle of covenant relationship and therefore distort our perceptions of Christian beauty. This thesis engages aesthetics and ecological commitments that lead to introducing practices of ministry that honor God and contribute to the care and sustainability of the earth.

This paper examines how individuals’ social interactions are influenced by the media environments they inhabit (Media Ecology) and the consequent impact on the practice of developing community in the local church (Ecclesiology). Too often, leaders in the church are uninformed about the ways media use, not simply content, is affecting the social structures of community. Consequently, technology in the church is uncritically embraced and little attention is given to what adaptations need to be made for the church to remain authentic to its Christ-given identity and mission. More specifically, this paper focuses on the obstacle and opportunity of building community in the local church, designed to be densely-knit, in a time of “Networked Individualism,” characterized by sparsely-knit, technologically-meditated interaction.

This paper argues that leaders in the church should strive to establish and preserve close-knit church community, however countercultural, because such community is the best reflection of the community within God’s self. Also vital to maintaining densely-knit community in the church is that human beings are biologically wired to be in close communion with others and thrive in such environments. After providing a biological and theological defense for dense community in the church, practical suggestions are provided for maintaining close communion in the church in light of technologically-mediated engagement. Specifically, an argument is made for prioritizing and encouraging face-to-face conversation amongst parishioners in the local church. Additionally, the paper takes a look at the ways media is currently used in local congregations and determines the merits of such use based upon their virtue or vice relative to maintaining close, embodied community. Finally, utilizing the Biblical narratives of the Tower of Babel and Pentecost, the paper concludes by viewing technology use and close-knit community from the perspective of soteriology and argues that the remedy for humanity’s insecurity and path to true greatness is found in Spirit-filled, densely-knit community.

“Building Community Across Walls: A History of an Integrated Church Amid a Gentrifying Neighborhood in Charleston, South Carolina” is a study focused upon the integrated history of St. Stephen’s Episcopal Church, the congregation I serve in downtown Charleston. The church, which was an African American congregation for much of the twentieth century, integrated in the late 1980’s following the gentrification of our Ansonborough neighborhood. This ethnographic study, centered upon formal interviews with both black and white members of my church who experienced this integration together, in addition to clergy and community leaders, is an attempt to both accurately share this history and to critically examine it to mine how it might inform St. Stephen’s present and future. This study makes the argument that St. Stephen’s history of integration must be understood amid the backdrop of urban gentrification and the ways in which this social phenomenon is impacting downtown congregation’s like my own.

This project will therefore be critically examining the intersection of race and gentrification and the ways in which these forces impact any church trying to build community across the “walls” of various social boundaries in urban areas. The argument of this thesis is that no such community can be sustained without awareness of these forces and an ongoing and intentional commitment to diversity, to combating racism and the ongoing reality of white supremacy in our country.

This thesis will have four parts. The first part will aim to offer critical background meant to put St. Stephen’s story into proper context. Chapter one will detail a short overview of the issue of gentrification and focus specifically on its impact upon African Americans. Chapter two will offer a brief reflection on the significance of the black church to African American identity, culture, and collective memory. This chapter intends to impress upon the reader what is at stake and what is potentially lost when an all-black church wrestles with whether to integrate. These chapters will enable a better understanding and more accurate interpretation of St. Stephen’s story of integration.

The St. Stephen’s story will be explored through a series of ethnographic interviews I’ve conducted with nearly twenty-five black and white members of the church – lay and ordained – who lived through that history together. Archival material will also be utilized and woven into a reflection on the interview responses to deepen learnings and glean insights. Prior to parts two, three, and four pertaining to St. Stephen’s, a brief author’s note will appear. This note will include a fuller description of my interview sample and size along with an acknowledgement of potential biases and the fallibility inherent in a project based upon memory.

The second part will outline and detail St. Stephen’s history leading up to integration. It will include a third chapter that consists of a short early history of my parish and a fourth chapter laying out St. Stephen’s eventful African American history from the early decades of the twentieth century to the late 1980’s. Chapter five will include a description of the gentrification of the church’s Ansonborough neighborhood through historic preservation efforts, spearheaded by the Historic Charleston Foundation, that led to the integration of the parish.

Part three will focus on the parish’s intentional integration. Chapters six through thirteen will constitute the heart of this thesis: an accounting of St. Stephen’s late 1980’s to early 1990’s collective experience and a critical reflection upon its successes, points of tension, and missed opportunities.

Part four will consist of a detailed accounting of St. Stephen’s story since its integrative period in chapter fourteen and fifteen. Chapters sixteen, seventeen, and eighteen will include reflections upon the what the lessons of our past offer us today. I will then highlight a few significant questions for further study and reflection in chapters nineteen and twenty followed by a conclusion.

“Curating the Pastor’s Heart: A Prescription for Renewal Through the Contemplative Lens of Thomas Merton” argues that one of the most significant problems faced by parish pastors today is that they lead complex volunteer organizations that are shaped by the surrounding culture as much, if not more, than any New Testament paradigm. Pastors are pulled in various directions by the expectations of a culture and members that call for relevance, popularity, and power in ways similar to secular organizations and leaders. These expectations are rooted more in power and acquisitiveness than in the self-emptying Gospel of Jesus Christ. How can parish pastors remain rooted in their relationship with God while facing these demands? Drawing on the work of the philosopher James K.A. Smith, this thesis argues that parish pastors are desiring creatures whose love is formed by their habits, and that parish pastors to rise to the occasion of today’s leadership challenge must cultivate habits that draw them into deep relationship with God. The contemplative tradition explicitly seeks direct experience of God and provides rich resources for the parish pastor of the twenty-first century. “Curating the Pastor’s Heart” then draws on a limited selection from the corpus of the writings of Thomas Merton on contemplation to construct a thematic paradigm of discipleship practice as a resource of hope and renewal for parish ministry. The result is a paradigm that defines contemplation and calls the parish pastor to pursue a contemplative life of integrity, solitude, prayer, discipline and gratitude leading to hope and flourishing in challenging times.

Eucharistic sacrifice is both a doctrine of the church and a sacramental practice. Doctrinally, it explains in what manner the sacrament is a sacrifice, or at least its sacrificial dimension; liturgically, it refers to the offering that is made in the church's celebration of the eucharist, that is, who and what is offered and by whom. Since the Reformation, Catholics and Protestants have been divided over of eucharistic sacrifice, and for most of its history after the death of the Wesleys, Methodism somewhat uncritically followed in the Protestant tradition. Now, after four decades of productive ecumenical dialogue, Catholics and Methodists seek to discern the points of convergence and divergence between them on this controversial doctrine. In short, where do Catholics and Methodists agree and disagree on eucharistic sacrifice? This dissertation is a work of systematic theology that draws from the insights of several related fields: liturgical theology, historical theology, sacramental theology, ecclesiology, and ecumenism. An investigation into what Catholics and Methodists have shared with each other to date in ecumenical dialogue serves to elucidate the state of affairs between the two churches. The traditioning voices of Thomas Aquinas and John Wesley provide instances of detailed teaching on eucharistic sacrifice. Aquinas' theology has continued to inform Catholic teaching, while Wesley's was largely forgotten in nineteenth century Methodism. His theology of eucharistic sacrifice anticipates significantly the convergence that the liturgical and ecumenical movements have achieved on this topic through their attention to the theology of the early church, yet only a handful of contemporary Methodist theologians have explored Wesley's theology of eucharistic sacrifice in detail, and fewer still from an ecumenical perspective. In recent decades, Catholic and Methodist churches have circulated official teaching on eucharistic sacrifice and made significant revisions to their eucharistic liturgies. An analysis of these texts demonstrates how each church currently articulates its doctrine of eucharistic sacrifice and celebrates it sacramentally. The analysis also allows for an assessment of the current degree of convergence between the two churches on eucharistic sacrifice. The conclusion is that, first, Methodism has begun to recover a strong doctrine of eucharistic sacrifice, and greater attention to its Wesleyan heritage can only strengthen it further. Second, the two churches share more on eucharistic sacrifice than is frequently appreciated; indeed, Methodism should recognize in Catholicism a doctrine and a liturgy with which it can fully agree. Third, eucharistic sacrifice necessitates a clearly-formulated ecclesiology, which is a topic in the dialogues where Catholics can continue to prompt Methodists for deeper reflection. Convergence on eucharistic sacrifice, if recognized by both churches, would constitute a significant step forward on the path to full communion between them.

ABSTRACT

In this dissertation I examine Calvin's trinitarian theology as it intersects his theology of materiality in order to argue for a positive theological account of the liturgical arts. I do so believing that Calvin's theology of materiality not only offers itself as a rich resource for thinking about the nature of Christian worship, it also opens up a trinitarian grammar by which we might understand the theological purposes of the arts in public worship.

Using Calvin's commentary on musical instruments as a case study, generally representative of his thinking on all the liturgical arts, I identify four emphases: that the church's worship should be (i) devoid of the "figures and shadows" which marked Israel's praise and that it emphasize instead a (ii) "spiritual," (iii) "simple," and (iv) "articulate" worship suitable to a new covenantal era. A common feature of these emphases is an anxiety over the capacity of materiality to occlude or distort the public worship of God and to mislead the worship of the faithful in idolatrous or superstitious ways. While a more narrowly patrological argument dominates Calvin's thinking on the arts in worship, I contend that it is in his thinking on creation, the resurrected body of Christ, the material symbols of worship, and the material elements of the Lord's Supper, that a distinctly trinitarian pattern of thought becomes conspicuous. Here materiality discovers its telos in the economy of God by way of its participation in the dynamic activities of Christ and the Spirit.

Taking the first three emphases in turn, while setting aside his concern for "articulate" worship as an issue more directly related to the question of metaphor rather than materiality, I argue, sometimes against Calvin, sometimes with and beyond Calvin, for a more integral role for materiality in public worship, even if this means following the logic of Calvin's theology to conclusions which he himself did not imagine. I contend that just as the triune God appropriates these distinctive material things to form and feed the church, so he takes the liturgical arts, as material artifacts, to form and feed the church in their own way, even if not on their own terms.

Deep societal trends impact the religious fervency and participation of millennials in the Black Church. Many young adults, though remaining Christian, have fallen away from their faith communities, finding them irrelevant for their daily lives. Even the most religiously committed have shown signs of waning faith, as evidenced by limited participation, and theological and ideological dissonance with the Black Church. Historically strong across all indicators, the Black Church is ideally positioned to stave off the attrition of youth and young adults, having a missional mindset toward this cohort—prioritizing them in their ministry development and programming. African American congregational leaders must develop disciples who have cohesive identities, live integrated lives, and experience an infusion of their personal vocation and the mission of the Church. Thus the future of the Black Church depends on the development of millennials who have an integrated faith life, which is distinguishable by its practices, disciplines, and virtues that are nurtured by an understanding of the Church’s mission and their role in it. Key will be establishing mentoring relationships that allow for questioning, exploration and discovery. To enact the changes necessary the church must understand the cultural worlds of young adults and engage them in holistic ministry that is reflective of the mission of God through Christ (missio dei)—activity that culminates with reaching the world with God’s redemptive plan for humanity.