Divinity School

This thesis explores the ideas, challenges, and hesitations that may arise when women engage in prophetic proclamation from the pulpit. Many women feel called by God to deliver a word of prophecy to their communities, yet they often encounter barriers to being heard and accepted as prophetic voices. Throughout both biblical and modern history, individuals have embodied prophetic actions, and this work affirms that prophecy continues to be an essential means through which God communicates with humanity. If humanity is part of God's creation, then anyone, regardless of gender, can serve as a conduit for God's word.Women have always held equal value before God, yet they have historically been viewed as lesser within society and religious communities. In both the Old and New Testaments, female prophets are present but often underrepresented. While most prophets named in Scripture are men, women also stand in the pulpit alongside their male counterparts, proclaiming messages from God. This thesis argues that women have always played a vital role in the prophetic tradition, even if their contributions have not always been acknowledged. Chapter One introduces the concept of what it means to speak prophetically. Chapter Two examines how theologians have understood the role of the prophet and how this understanding has evolved over time. Chapter Three presents biblical examples of prophetic women in both the Old and New Testaments, supported by insights from biblical commentaries. In Chapter Four, the discussion turns to contemporary implications for those who feel called to prophetic ministry—especially women who have had negative experiences when attempting to speak prophetically. This chapter offers encouragement for women to live into their calling with boldness and faith. Chapter Five concludes with reflections on what it means for women to embody a prophetic vocation today. An appendix includes a guide designed for use in small groups or workshops to help women understand, embrace, and feel empowered in their call to ministry and preaching. Readers are invited to approach this work with an open mind and heart, recognizing that God can and does call anyone to proclaim God's will for creation.

While the New Testament contains a relative paucity of references to age and aging, Luke’s Gospel and Acts stand out as a striking exception. Luke’s infancy narrative includes young characters (John, Jesus, and likely Mary) alongside older characters (Zechariah, Elizabeth, Anna, and by implication, Simeon). The juxtaposition of young and old appears again at Pentecost, where Peter, quoting Joel, declares, “Your young men will see visions, and your old men will dream dreams” (Acts 2:17). While the focus on young and old is rather concentrated in these opening chapters of Luke and Acts, Luke’s narrative includes characters of various ages throughout. Still, scholarship has given little focus to the broader narrative implications of Luke’s depiction of age broadly conceived.

This dissertation offers a historically situated, literary examination of Luke’s narratives to analyze Luke’s depiction of age. By incorporating literary, material, and demographic evidence, both Greco-Roman and Jewish, this dissertation situates Luke’s narratives within their broader cultural milieu. This dissertation argues that Luke’s account of age furthers a particular theme in Luke’s narratives: that of God’s inclusive—and specifically, intergenerational—kingdom. As scholars often discuss, the vision of the kingdom of God in Luke’s Gospel and Acts is inclusive in a variety of ways: namely, it includes rich and poor, Jew and gentile, male and female. In addition to these categories, I suggest that Luke’s vision of the kingdom of God includes young and old—a merism that has received far less attention than the other merisms that also make up God’s kingdom in Luke’s narratives. References to characters’ ages in Luke’s narratives are not merely incidental but rather essential elements of Luke’s narrative and wider theological program. Further, I argue that Luke’s portrayal of God’s kingdom values characters of different ages qua their different ages; that is, children are valued as children and older adults as older adults, and the narratives recognize the nuances of these different life stages.

This dissertation delineates an African Pentecostal political theology of money within the context of Ghana’s public and private debt, which originates in the disparities created by the enchanted Black Atlantic currency exchange system. Exploring the Ghanaian Pentecostal/Charismatic economy of tithes and seed offerings, it delves into the soteriological and political utility of money as a mediation object that generates the spiritual and material condition for humans to enter a credit–debt relationship with God. The Pentecostal use of money as a mediation object spawns fundamental soteriological questions, such as whether divine gifts to humans are unconditional or products of exchange. From a political and economic theology perspective, it begs the question of the extent to which human exchange economies are similar or dissimilar to the divine economy of unconditional giving. Addressing these questions, the study offers a constructive theological framework that gestures toward a more faithful and just way of organizing credit–debt relationships that resists the manufactured conditions of debt and austerity under neoliberal capitalism.Drawing on the sermons and writings of eminent Ghanaian Pentecostal/Charismatic preachers in dialogue with cultural anthropological theories of gift, debt, and money, the dissertation argues that all political economic discourse is imbricated with salvation discourse. In developing this argument, the dissertation offers a theological and anthropological account of the exchange logic in the Pentecostal economy of tithes and seed offerings. Furthermore, from a historical perspective, it examines the mutually constitutive relationship between the history of Ghana’s currencies, political economic history, and the economy of salvation, as manifested in Ghana’s history from the precolonial era to the present day. Given the absence of money, debt, and the Pentecostal exchange economy in African political theologies and global Pentecostal studies, the constructive and theological vision offered contributes to African Christian theology, world Christianity, and political theology.

This dissertation explores the intergenerational transmission of trauma within the Abrahamic narratives of the Hebrew Bible through the lens of Bowen Family Systems Theory. Drawing on theological, psychological, and historical insights, the study investigates how unresolved trauma, emotional projection, and chronic anxiety shape the dynamics of biblical families and influence contemporary faith communities. Central to this work is the analysis of the Binding of Isaac (Akedah) as a foundational trauma story, revealing its implications for spiritual identity and emotional development across generations. The study integrates case studies from congregational life with biblical exegesis to illustrate how self-differentiated leadership can foster healing in churches burdened by historical trauma. Ultimately, it offers a pastoral care framework grounded in trauma-informed theology, emphasizing the redemptive potential of narrative, introspection, and spiritual growth amid generational brokenness.

How accurate and therefore, how helpful, is the church’s portrait of the embodied human being? More specifically, does the church in the United States functionally give appropriate weight to relationality—emotional-spiritual maturity and healing, and the related arena of emotional intelligence skills—in her practice of discipleship and leadership? Out of concern that the answer to this question is generally “No,” this paper presents material from several angles to begin to establish standards for a better portrait. The foundation is established from the Bible and from several other related disciplines demonstrating that Christianity as framed by Jesus is fundamentally relational. To honor Jesus’ priorities includes centering the skills needed to do relationships well. The paper presents four different resources for deliberately working on the development of emotional-social well-being and skills, while describing advantages and disadvantages of each. The paper also takes seriously some critiques of centering relationality in Christian discipleship practice, to understand why some people have opted to shun practices relating to psychology and emotional maturity. Then, in light of these pros and cons, the paper argues for including several specific elements in a portrait of the embodied human being, which will help the church to carry out her mission in a more life-giving, joyful, effective way. A case study to illustrate how utilizing a better portrait of the embodied human being could look in Christian leadership and discipleship is provided and is followed by a summary and statement of where further study in this area could fruitfully go.

Arms of Hope is a nonprofit organization in Texas that ministers to a population that has experienced various forms of betrayal of trust. This includes neglect, emotional abuse, as well as physical and sexual abuse. Arms of Hope – Boles Campus, where I live and work, is a residential campus that aims to serve this population through meeting basic needs, counseling, case management, life skills development, and spiritual care.

My role at Arms of Hope has taught me that Christians struggle with conversations surrounding trauma and trust. Many in our surrounding community have unfair theological stereotypes involving Arms of Hope’s residents, and some have a genuine fear of getting too close to residents on campus. This critical issue prevents healing for the residents of Arms of Hope.

There is a need for Christians to provide support to those who have experienced betrayals of trust, beyond monetary support. It is through trust, felt safety, and connection that relationships develop, and this can only happen when an individual understands trust and consistently shows up in a healthy manner.

My thesis will attempt to bridge theological thinking and our biblical narrative on trust with what a trust-based relationship looks like and how a person achieves it when trying to love someone well. This thesis will move between the psychological damage that takes place when betrayal of trust occurs and how thinking theologically through trauma and trust can bring about a holistic view of the humanity of the person who has experienced the unfortunate trauma.

The methodology that will be explored will include:

• Literary Review of Trust• Biblical Narrative and Trust • Exploring Care Through Compassion and Friendship

The literary review aims to educate my readers on trust and explain why this particular work is necessary. I will build upon the work that has already been done to expand my argument for the importance of understanding trust in making a positive change in the lives of those who have experienced betrayal.

The pastoral care portion of this thesis will focus on the importance of Christians forming healthy relationships with individuals who have experienced betrayals of trust. Understanding trust leads to a deeper understanding of what connection and relationship look like.

Exploring the biblical narrative will help my readers understand that trauma and betrayal of trust are not new phenomena. The scripture I will spend time with will bring Christians back to biblical stories that teach first hand accounts of betrayal of trust and how to think about compassion and care from a Christian perspective.

The method of studying compassion and friendship will be essential to conclude on, as it will challenge my readers to recognize that they must commit to marginalized communities and that working with or ministering to trauma survivors will not be a “quick fix” but rather a lifetime of work.

The United Methodist Church is at a crossroads, entering a new era of ministry as congregations deal with the impacts of the pandemic, denominational disaffiliation, clergy burnout, and various other challenges. These circumstances have heightened the ongoing issue of disconnect between local congregations and the denomination, which arises from the district superintendent's overwhelming responsibilities as the connectional officer. This thesis advocates for a renewed interpretation of the historic role of the presiding elder. To clarify, it introduces the circuit elder role to enhance conventionalism and inspire Christ-like leadership. This reconfiguration of the presiding elder's role through the circuit elder is based on the theological concept of Munus Triplex, which encompasses the threefold offices of prophet, priest, and king.Drawing from the story of Moses and Jethro in Exodus 18 and surveying the historical development of the office of the presiding elder in early American Methodism, this thesis attempts to offer a model of organizational renewal by creating a balance between episcopal authority and local freedom. The new role of the circuit elder will bring missional leadership and mentoring to the circuits, fostering cultural change within the denomination.

AbstractMy thesis examines a church merger by exploring the emotional processing of pastors and congregants in a newly forming faith community. Its methodology analyzes the principles of FST in connection to a church merger by addressing relational behaviors. The initial section of the study briefly outlines the theory’s origins and summarizes Bowen’s eight core principles derived from his research on family dynamics. The study focuses on the FST concepts of Differentiation of Self (DoS), church homeostasis, triangulation, and anxiety within a system. It examines how pastoral leadership and decision-making influence the system by considering concepts and case studies of pastoral and personal experiences. As a way forward, the study reflects on John Wesley’s “Means of Grace” to emphasize faith formation practices that can more effectively shape a sacred community to experience God’s presence. It examines the importance of leadership in the contexts of pastoral influence, agility, and resilience during a church merger. The findings indicate that a church merger is one of several ways that the relational aspect of church life can nurture a culture that encourages God’s followers to mature in faith. The principles of FST reinforce the thesis’s call for pastors and church members to become more differentiated through the Spirit, fostering healthy connections in their relationships with God and one another.

Rural churches hold a special place in their communities. They are part of the social center and when these churches are strong, they make their communities even stronger. Conversely, when these rural churches decline, their communities are weakened and social and spiritual connections are lost, making revival of these churches of utmost importance. This thesis explores the best practices and key factors that promote revival of declining rural United Methodist churches in eastern North Carolina. It includes research on the history and current problem of church decline, case studies on once-declining churches that have begun a turnaround, and various perspectives on what revival means. This research has been done by sending out surveys, conducting Zoom interviews, and making phone calls. Several best practices with related key factors that foster revival are described. Also, a closer look at one local congregation that has gone through a slight decline in past years is presented. Ultimately, there is hope for declining rural churches. It is not just wishful thinking for a church to be revived. Revival is defined as the church coming to life again. It involves celebrating the gifts of the church, refocusing on the ways that God is at work, intentionally growing in the spiritual disciplines and strengthening the relationship that the local church has with its community through engagement and outreach. When these steps occur, God can do amazing things through the rural church.

U.S. Army chaplains serve as the commander’s principal advisor in matters of morals and morale as affected by religion within military operations. This role uniquely affords a ministerial vantage point for chaplains to ascertain the degree to which religious factors affect the moral shaping and spiritual wellness of the military community. Chaplains must therefore be prepared to navigate the potential moral ambiguity of military operations and, when necessary, proclaim a message of healing and redemption to those who experience moral injury (MI) caused by modern warfare. Is there a theological construct that can help a Christian U.S. Army chaplain conceptually and practically engage the morally injured population of his or her ranks? How can a Christian U.S. Army chaplain prophetically engage the pluralistic sensibilities of a military organization while also serving as a facilitator of hope, healing, and transformation for morally injured warriors? These are the key questions I will explicate in this Doctor of Ministry thesis.

This thesis argues that war-related MI requires a theological and practical construct that responsibly interfaces with modern MI research, military leadership theory, moral theology, and biblical studies. “Shepherding the Sheepdog” is a metaphor offered throughout this thesis as a conceptual and practical pastoral paradigm for Christian military chaplains to engage MI with biblical prophetic imagination and proclamation that could enable transformative healing for morally injured warriors. Shepherding the Sheepdog considers the body of psychological and social-scientific MI research in the service of offering a theological account. Modern MI research is explored through the lens of the biblical prophetic tradition which, as it is argued throughout the thesis, empowers chaplains with several practical perspectives of the U.S. military community. The scope of this research is from the perspective of an active duty Christian U.S. Army Chaplain and offers an interdisciplinary conversation with the intent of presenting a theologically informed perspective of MI. Its three chapters progressively explore the religious implications of modern U.S. martial identity and collectively offer pastoral conceptualizations of transformative healing for morally injured warriors by integrating a case study of the recent 82nd Airborne Division deployment supporting Operation Allies Refuge (OAR) in Kabul, Afghanistan (August 2021).

ABSTRACT

The Biblical book of Jeremiah offers truth to the Christian Church in America today. Jeremiah is a witness to leaders called to speak words of both warning and hope to those whom they lead. In what follows, exegetical analysis of selected passages of Jeremiah are presented, and I then delve into the dangers and consequences of idolatry, as well as the attendant themes of recovery and hope. Biblical scholars, theologians, and cultural critics are analyzed regarding those issues both in the time of Jeremiah and in our modern era. Sermons drawing on the exegesis and critical analyses bring a word to the gathered worshipping body of the present-day Church. I conclude by arguing that, in the end, Jesus is Lord and is the source of our hope.

Unnamed characters are ubiquitous in Hebrew narratives, whether they are bit-players or functionaries who help to advance the plot, key figures in a particular narrative episode, or whether they lie somewhere in between. The variety of roles they play and the differences in their characterization attest to the diversity of characters present in this category; not all anonymous characters can be understood in the same way. This study thus proposes a new category for describing and analyzing characters in Hebrew narrative, that of “nonspecificity,” defined as the phenomenon in which a narrator does not include details that would clearly correlate a signifier in a piece of discourse to a particular, singular, or narrowly defined referent in the storyworld that the reader could theoretically know or identify. Nonspecificity focuses attention not just on the character’s lack of name but rather on the information that is provided in the narrative, based upon the presumption that the biblical narrator tells the reader what the reader needs to know in order to understand the story. Thus, this study asks why and to what end a narrator does not name a character in a narrative, especially given the Hebrew Bible’s general penchant for naming names and its juxtaposition of specific characters and texts with those that are nonspecific. In particular, this study asks about the narrative function of such characters: that is, how they serve the stories in which they appear and how those stories, in turn, factor into broader narrative arcs.Working at the intersection of studies on Hebrew narrative poetics (Alter, Bar-Efrat, Berlin, and Sternberg) and studies on anonymous and minor characters (or the “supporting cast”) in the Hebrew Bible (especially Reinhartz and Hens-Piazza), this dissertation seeks to show how nonspecificity can be understood as another feature in the poetics of Hebrew narrative. The discussion presented here establishes a theory of character and an understanding of nonspecificity as a category before exploring the variety of ways in which such characters are presented by the narrator in the biblical text. It then turns to examine a representative sample of narratives that exemplify some of the different functions of nonspecific characters, culminating in an analysis of 1 Kgs 13, a passage which is nearly unique in the Hebrew Bible in its level of nonspecificity. In the end, this study demonstrates that, while there is no single function for nonspecificity or nonspecific characters in Hebrew narrative, attention to this category reveals several ways in which nonspecificity impacts the telling of stories, highlights certain features of a character or themes in the narrative, leads toward figurative and symbolic readings, and invites interpretive opportunities that would not necessarily be so obvious if the characters were named.

This dissertation takes up a classic problem in New Testament studies: whether and how far Luke, Paul’s earliest biographer, belongs together theologically with the apostle to the gentiles. It is animated by the fact that for over fifty years the dominant position in NT studies has maintained that, though Luke admired Paul and made him the central figure in his second volume, Luke’s theology does not conform with Paul’s and therefore cannot serve as a reliable guide to understanding Pauline thought. To test this scholarly consensus, I examine the perspectives and convictions of Paul, Luke, and other early Messiah-followers on four topics which have served as the support system buttressing the regnant view: natural theology, theology of the Law, Christology, and eschatology. The method employed to pursue this examination is thus both descriptive and comparative. In each chapter I offer a thick, holistic description of the views and postures of Paul and Luke on the relevant topic and then I comparatively synthesize their convictions by bringing the perspectives of other early Messiah-followers into the picture. I conclude that, though not identical or even similar on every matter, and while exhibiting significant differences on the matter of the Law, Paul and Luke also share significant theological convergences on all four topics that results in (i) revising the standard view which has dominated the field up to this day, (ii) underlining the areas in which Luke helps readers interpret Paul well, and (iii) encouraging a reconsideration of Luke’s historical companionship with Paul.

The prevailing question which guides this work is, “Given Charles Taylor’s insights and suppositions in A Secular Age (particularly those of the immanent frame, conceptions of fullness, modern malaise, and the age of authenticity), what framing of the Christian gospel ‘speaks’ to those in a secular age?”

To aid this inquiry, five Millennials who self-identify as religiously unaffiliated were interviewed and invited to influence the investigation, utilizing tools from the field of collaborative ethnography. In initial interviews, topics included participants’ personal histories with religion and Christian preaching, as well as their reactions to Taylor’s theories. Next, a sermon was developed which sought to incorporate Taylor’s theories and participants’ feedback. Participants then viewed the sermon and evaluated it in a focus-group interview, critiquing its ability to engage them personally in ways that felt relevant or meaningful. Narrative accounts of both rounds of interviews are included in this work.

Generally, collaborators responded favorably to Taylor’s thoughts, demonstrating his themes in their stories and confirming the theories’ validity when presented with them directly. Responses to the sermon, which ultimately sought to address authenticity, were mixed. Some participants responded well to its theme, whereas others struggled to hear anything outside of a moralistic framework. More important to participants than the message, however, was the manner in which the sermon was delivered. Genuineness, humility, and conversational tone were key factors which participants identified as impactful for their willingness to consider matters of faith.

Conclusions include: (1) the conversation about the sermon was more meaningful for the participants than the sermon itself. Further exploration is needed as to how these types of conversations can be engaged. (2) Nevertheless, applying Taylor’s theories to preaching is still fruitful, both for prompting said conversations with the religiously unaffiliated, as well as speaking to the faithful already in the pews who likely face similar pressures in our secular age.

This thesis, From Parables to Power: Discovering a Biblical Hermeneutic for Community Organizing, explores whether the leadership style of the historical Jesus can offer a biblically grounded framework that enhances the work of today’s social movements. Analyzing Jesus’ praxis and parables alongside contemporary leadership and social change scholarship, this study seeks to uncover a hermeneutic that enables meaningful transformation while remaining relevant to modern, increasingly secular movements for justice. As secularization trends deepen, social movements often face challenges integrating the presence and contributions of individuals whose commitments to justice are rooted in scriptural conviction. This thesis, therefore, proposes a pathway for harmonizing these commitments within broader activist frameworks, advocating for a model of leadership that is ethically resilient, inclusive, and adaptable to the needs of large-scale movements.

Guided by the question, "Can a biblical hermeneutic based on Jesus’ leadership better equip today’s movements for justice to foster authentic change?" This study examines how faith-rooted perspectives can coexist with empirically embraced organizing principles to cultivate a more inclusive and enduring impact. Through a blend of theological analysis and case studies, this thesis presents an approach to community organizing that not only honors the transformative potential of scripture but also empowers activists with adaptable tools to navigate both spiritual and practical imperatives in the work of justice.

This thesis explores witness as a focal image for Christian life. I contend the resurrection and ascension narratives of Luke-Acts prepare us to see the events following Pentecost as the unfolding pattern and power of faithful witness. Chapter one establishes the canonical centrality of witness by demonstrating that it is conceptually essential, experientially sensible, and motivationally responsible. First, canonical accounts convey that witness is conceptually essential always and only to the extent that it is contextually embedded in the living reality of the Incarnation. Second, post-Pentecost narratives of incrementally increased suffering are rendered experientially sensible as a form of witness through a durable experience of divine presence. Chapter one concludes by considering witness as a responsible source of motivation in Revelation. According to the Apocalypse, our witness is the continuing embodiment of Christ’s life-giving achievement and Christ’s life-affirming manner. His triumph ensures that witness is never wasted. His manner ensures that witness is always ennobling. Chapter two considers witness as a patterned practice by exploring an early instance of post-apostolic testimony, the Martyrdom of Polycarp. Consistent with Acts, the Martyrdom portrays Polycarp’s witness unto death as the unfolding Spirit-filled embodiment of apostolic identity. Polycarp’s martyrdom in accord with the gospel is in fact the primary reason the document offers itself for the reader’s attention, let alone devoted study and imitation. I explore the Martyrdom’s portrayal of witness in accord with the gospel as a threefold pattern of waiting on Christ, abiding in Christ, and manifesting Christ. This patterned practice reliably aids our discernment as we seek to release the beauty, goodness, and truth of Christ amid even the most intractable circumstances and even when our witness appears to be unsatisfying or incomplete. Chapter three seeks to strengthen the connection between concept (chapter one) and practice (chapter two) by considering the power of witness as a function God’s presence in us and through us. First, God’s power in us – God’s glory – is characterized by cross and resurrection. We most reliably receive God’s power in the deathliness of our weakness because death is where God most reliably gives life. Consequently, faithful witnesses must learn to expect a measure of suffering and foster practices that strengthen our exercise of self-giving love. Second, God’s power through us should be consistent with power of Christ himself, who is God’s living Word. In the parable of the sower/soils Jesus teaches followers that the fruitful power of God’s word is noncoercive, humble, generative and patient. This is the form of power at work through our witness. In the end, faithful witness does not necessarily lead to social victories or protect us from culturally reinforced postures of aggression or hostility. Rather, it allows Christ to be named, encountered, and followed in every circumstance, especially when we feel the cost. Social marginalization may not signal the failure of faithful witness to the crucified-and-risen Christ. It may, in fact, signal the exact opposite. After all, we’re not here to win. We’re here to witness.

This project attempts to delineate the theologies, practices and adaptations that promote the successful integration of Coptic Christian communities into Western society.

The purpose of this work is to examine the challenges faced by Coptic-Americans in forming their identities as Copts of the diaspora, and to envision the rationales and methods by which lay and ordained leaders of the Coptic Orthodox Church in the United States can promote a healthy cultural transition for the Coptic-American communities they serve. The author argues that recent policies of the ecclesial hierarchy in Egypt promote the nationalization of the Coptic Orthodox Church to the detriment of the Coptic youth and young families in the Western diaspora.

To justify this claim, this author provides in the first chapter a narrative informed by documented experiences of Coptic-Americans in their struggle to find points of cohesion between their Coptic-Egyptian heritage and their new American identity. The second chapter presents historical precedents of adaptation in the ancient church’s narrative in Egypt across the past two millennia as a model for further traditioned adaptation in the twenty-first century Western context. The third and final chapter will account for an adaptive response theologically as a product of courageous, Spirit-led creativity consistent with the ancient Coptic tradition. Opportunities are presented for Coptic leaders in the United States to employ adaptive methods of leadership as well as institutional forms and practices to facilitate the negotiation of the Coptic-American identity.

This project concludes with the assertion that traditioned adaptation is not only possible, but also necessary, for the successful integration of the heritage of first-, second- and third-generation Copts situated in the Western country they now call home.

Moral injury is a wound of betrayal and a rupture of trust in the context of the exercise of hierarchical power. Joseph Wiinikka-Lydon presses toward a consideration of the “political causes of such injuries.” This dissertation examines the good soldier/good wife trope from political theory as a lens for understanding those political causes. The trope shows up legally, politically, theologically, and in the context of the trauma of women and soldiers and reveals the military as subordinated within the nation as a kind of household and the moral and political agency of soldiers within it as akin to that of women in traditional households. In Chapter 2, I argue that this is the political context in which moral injury occurs. Betrayal in the context of war is so significant not just because of the high stakes of war but also because the relationships of domination and subordination in which soldiers are formed for war are gendered and coded in familial terms and oriented toward sacrifice for some higher good. In Chapter 3, I argue that the betrayal of soldiers is further bound up with how American political theology, and Christian theology serve to buttress that moral ecology. The same theologies of sacrifice that are deployed to buttress the moral ecology that undergirds the subordination and abuse of women in the household are mobilized against soldiers. I show how sacrificial political theology inflects the formation of women in the household and soldiers in the military through an examination of the mysteries of May, Mother’s Day and Memorial Day. In Chapter 4, I argue that war trauma and the domestic sexual trauma of women can be seen together (as they are by the likes of Judith Herman and others) precisely because their political situation and moral formation are of a piece. Chapter 5, then, is a theological intervention. The work of feminist and womanist thinkers and activists to upend patriarchal and racist hierarchical relations are key resources for understanding and confronting moral injury in the military context, especially theological and political responses. I draw on feminist, womanist, and Black theology to critique both the mysteries of May as grounded in beneficent sacrificial political theologies and to propose an alternative theology of blessing as a basis for reimagining the political agency of soldiers. I conclude with some potential political interventions.

AbstractFaith that is woven into the fabric of everyday family life shapes us in ways both seen and unseen. It is not something we have to add to our already full lives; it is something that grows right in the middle of what we are already doing. The home serves as a vital place where faith is nurtured, reinforced, and experienced. Families face challenges, including time constraints, distractions, resistance from family members, cultural expectations, and unrealistic feelings of perfectionism and guilt. This thesis examines how the ordinary and grace-filled moments of family life can be environments where faith is cultivated, and it offers ideas to counteract the challenges families face. This study employs biblical exegesis, theological reflection, and historical analysis to explore how family discipleship has been understood from the Old and New Testaments, through the early church, and into contemporary faith communities. To help families, it also incorporates practical strategies that can be integrated daily, weekly, monthly, and yearly. This thesis concludes that faith needs to be nurtured within the home while churches provide essential teaching and support. Families must move beyond programmatic participation and embrace faith formation with a commitment to discipleship becoming an embodied practice. Families and churches must work together, not by adding to already full schedules, but by recognizing and cultivating faith in the everyday moments that are already present. Spiritual formation is not about perfection but about presence. When families are encouraged to embrace faith in their daily lives, they create an environment where faith can be passed down for generations to come.

Unlike the coordinated effort and commitment between the State and the Catholic Church to effectively safeguard unaccompanied Cuban children escaping Communism in 1960, today’s unaccompanied Central American youth migrants face incarceration, deportation, and labor exploitation. Upon crossing the U.S. border, their bruised bodies are apprehended under federal custody within a culture of fear, suspicion, and disdain for their presence. Within an economy of exploitation and exclusion, institutions of power fail to protect the best interests of Latino migrant children seeking asylum. Polarized perspectives on whether Central American children deserve humanitarian relief or deportation for their unauthorized entry remain debatable in an era of governmental and private anti-immigrant sentiment. Propaganda fuels the public’s desire for stricter policies, as citizens view them as invaders. Caught between discriminatory immigration laws and their struggle for survival, unaccompanied Central American minors or “UACs” for (unaccompanied alien children), become vulnerable to discrimination and exploitation due to their fear of deportation. Rather than sounding political, this study invites readers to cross political boundaries and remain flexible in interpreting the story of unaccompanied Latino migrant children as a tragedy of an invisible population. By viewing Central American minor migrants as survivors rather than criminals, this study identifies the external and internal forces predisposing UACs to child trauma due to a lack of choice. Through case studies, readers reflect on factors predisposing UACs to child trauma and the re-victimization as a ripple effect of family separation, especially during children’s formative years and under federal custody. Moreover, this thesis explores how the shifting of American immigration policies undermines the best interest of young Latino migrants through punitive measures that legitimize the criminalization and maltreatment of minors. With this in view, the study proposes to compare today’s humanitarian crisis involving unaccompanied Central American minors with the evacuation of unaccompanied Cuban children during the 1960s. As an historical event, the Cuban minors’ exodus exemplifies the significant role of Catholic leaders in responding to a church-state crisis and their countercultural stance to rescue and protect Cuban minors from Communist indoctrination. Within the context of unaccompanied Cuban and Central American minors’ migration, the study focuses on the consequences of sacrificial love at the expense of family separation, role reversals, and family disintegration as factors contributing to child trauma. Meanwhile, one might inquire whether Catholic and Christian leadership could break the cycle of violence, isolation, and loneliness that predisposed young Latino students to child trauma, especially considering the current mental illness epidemic plaguing American classrooms.