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In order to synthesize the teaching voices in the congregation, home, and school, a method of catechesis was developed by the researcher to be used by the pastors, parents, and teachers in his ministry context. 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Project"],"types_tesim":["Text"],"creator_tesim":["Goodman, Jeffrey H."],"subject_tesim":["Public worship--Lutheran Church"],"language_tesim":["English"],"abstract_tesim":["The mid-week Divine Service has a long history in the church. While Sunday, the day of resurrection, has always been the primary focus and the most ideal day for the church to gather around the Word and Sacraments, this central activity of the church is not limited to that singular day. As the Large Catechism makes clear “Truly, we Christians ought to make every day such a holy day and devote ourselves only to holy things, that is, to occupy ourselves daily with God’s Word and carry it in our hearts and upon our lips.” (LC I 89)  Unlike our Reformed neighbors Lutherans have not relegated the worship of the church to Sunday only, but traditionally and in keeping with the church catholic have frequently offered the Divine Service and other services of the church during the week. For some this has been done for practical reasons, such as work schedules, or availability. For others, it is a matter of faith. The ongoing and troubling reality of sin in our lives necessitates the need for another opportunity to receive and hear the Gospel. It is through Word and Sacrament that we Christians are made, sustained and comforted over time. Thus, it holds that the church should not be stingy with the gifts of our Lord Christ. Instead it is the contention of this project that the mid-week Divine Service aids in the carrying out of the mission of the church in a fuller and more effective way by helping to form a resilient and faithful Lutheran parish church.\r\nThis Doctor of Ministry project will examine the history and purpose of the mid-week Divine Service, especially within those churches that are descendants of the “Muhlenberg tradition”  and subsequently the General Council. 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Project"],"types_tesim":["Text"],"creator_tesim":["Jira, Tariku Tolessa"],"subject_tesim":["Ethiopia","Gifts, Spiritual"],"language_tesim":["English"],"abstract_tesim":["We learn from the Bible and the Lutheran confessions that the Holy Scripture is the only standard by which all Christian teachings and practices are judged. Further, there is no other way or means to meet God and receive his grace except through his audible and visible words. The devil, on the other hand, always works against this permanent truth through his false teachings that human beings would seek and use other alternate means and standards respectively to approach God and examine faith and practice.\r\nAs the teaching and practices of the Prosperity Gospel that undermines the primacy of the Word of God and the importance of the Holy Sacraments are spreading in the working areas of the EECMY-IBS, the researcher conducted this study to give awareness about the danger coming into our congregations with this false teaching.\r\nTo conduct the study, the researcher used questionnaires, which were completed by thirty-nine participants that were recruited from six congregations of the synod to gather viable data. Further, he involved three notetakers who assisted him in taking notes during and after the presentations offered to the participants and the sermons delivered in two congregations. The participants and the notetakers have also participated in analyzing and interpreting data.\r\nThe believers of the area theoretically believe in the authority and primacy of the Word of God and the importance of the Sacraments. However, the study indicated that: (1) for some participants, the term  ‘Word of God’ is interchangeable with the Scripture and the words of the   ‘Charismatic Preachers’ (2) some prioritized ‘blessed objects,’ and the words of Charismatic Preachers over the audible and visible Word to receive God’s blessing, (3) some prioritized miraculous gifts over gifts like the ministry of the Word and the Sacraments, forgiveness of sin, eternal salvation, and other non-miraculous gifts, (4) some attempted to use spiritual gifts for personal edification rather than collective purpose.\r\nOn the other hand, the result of the post-intervention responses has shown improvements in all the mentioned areas.\r\nEvaluating the findings in the light of the theological discussion presented in chapter two of this paper, the researcher recommended that teachings that could respond to these shortcomings should be given to all members of the synod."],"rights_statement_tesim":["https://rightsstatements.org/vocab/InC/1.0/"],"thumbnail_path_ss":"/assets/work-a3b75da7abded620ab321410c80d102e5e2417b71c54de7ba7d4b0363da904f7.png","suppressed_bsi":false,"actionable_workflow_roles_ssim":["f6c99b2a-5c91-4444-8946-01a1837f1fd8-default-approving","f6c99b2a-5c91-4444-8946-01a1837f1fd8-default-depositing","f6c99b2a-5c91-4444-8946-01a1837f1fd8-default-managing"],"workflow_state_name_ssim":["deposited"],"member_of_collections_ssim":["Concordia Theological Seminary"],"member_of_collection_ids_ssim":["f49f809a-65b5-4566-bfbb-5756e01b6bc7"],"visibility_ssi":"open","admin_set_tesim":["Metadata Only"],"account_cname_tesim":["rim.ir.atla.com"],"human_readable_type_tesim":["Etd"],"read_access_group_ssim":["work_editor","public"],"edit_access_group_ssim":["admin"],"edit_access_person_ssim":["roger.peters@ctsfw.edu","ckarpinski@atla.com"],"_version_":1791135205387403264,"timestamp":"2024-02-17T08:47:22.589Z","score":1.0},{"system_create_dtsi":"2023-12-12T15:46:40Z","system_modified_dtsi":"2024-02-17T08:47:01Z","has_model_ssim":["Etd"],"id":"0f3e5a7f-ff1c-4916-b0dc-a2d0c8dcdad2","accessControl_ssim":["9b96a918-220f-47bf-9442-b4aa358ba8de"],"depositor_ssim":["roger.peters@ctsfw.edu"],"depositor_tesim":["roger.peters@ctsfw.edu"],"title_tesim":["Life in Christ: Christian Formation Through Narrative Teaching and Preaching At Holy Cross and Immanuel Lutheran Churches"],"date_uploaded_dtsi":"2023-12-12T15:46:40Z","date_modified_dtsi":"2024-02-16T22:33:10Z","isPartOf_ssim":["f6c99b2a-5c91-4444-8946-01a1837f1fd8"],"hasEmbargo_ssim":["eb90dd78-008e-4a6a-92b1-aa8e09facaa2"],"hasLease_ssim":["310401e3-b048-4085-b2b3-5ee43a5cc07e"],"show_pdf_viewer_tesim":["1"],"show_pdf_download_button_tesim":["1"],"institution_tesim":["Atla RIM"],"degree_tesim":["Doctor of Ministry"],"degree_granting_institution_tesim":["Concordia Theological Seminary"],"advisor_tesim":["Arthur Just Jr."],"committee_member_tesim":["William Weinrich","Carl Fickenscher II"],"year_tesim":["2019"],"resource_type_tesim":["D.Min. Project"],"types_tesim":["Text"],"creator_tesim":["Filipek, Adam T."],"subject_tesim":["Spiritual formation","Catechetics--Lutheran Church"],"language_tesim":["English"],"abstract_tesim":["Recent studies conducted by the Barna Research Group reveal that while eightyseven percent of households surveyed own a bible, and seventy-three percent profess to be somewhat knowledgeable about the contents of it, only fifty-seven percent knew that Mary Magdalene was the first person to see Jesus after the resurrection. Fifty-six percent knew that Peter was the disciple who denied Jesus. And less than fifty percent believed that the bible is the infallible, inherent Word of God. America is increasingly biblically illiterate. We do not know the basics of the Christian story and content. If we do not know the story and content of the faith, then we will not understand what the Church is, why she gathers, and what happens in her midst during the Divine Service on Sunday morning. And if we do not understand the central purpose for and message of our weekly gathering, then Christ’s church, and Christianity for that matter, can become little more than a social or communal gathering. This trend can certainly be observed in the Lutheran Church-Missouri Synod parishes I serve, and is exacerbated by their small-town context.\r\nOne chief contributing factor to an increase in biblical illiteracy in our churches, beyond an individual’s lack of attentiveness, study, and regular hearing of the Word of God, is the current pragmatic, progressive educational philosophy and pedagogical methodology employed in catechesis and catechetical material, which assumes a general knowledge of the Christian story and content, and thus focuses on the intellectual knowledge and propositional truths of the Christian faith that can be apprehended by reason and assented to intellectually. Catechesis of this nature in increasingly biblically illiterate congregations and society further leads to a disconnected, compartmentalized understanding of the Christian faith and the Divine Service, and their impact on the Christian’s life, thus further solidifying and exacerbating a social understanding of the Christian faith.\r\nIn my dissertation, I propose a more comprehensive and cohesive approach to Christian formation which takes the genius of Luther’s Small Catechism, or the Law/Gospel salvific narrative, and joins it to the framework of the Catechumenate, thereby situating the Law/Gospel salvific narrative into a broader, unified, overarching, grand-sweeping biblical narrative of God’s salvific work in Christ, as proclaimed in Scripture and the Liturgy. Its purpose and design is first, to cultivate a love of the One True God and a desire to dwell with him, here in time: weekly in the Divine Service, and daily through confession and absolution, witness, service, and acts of mercy in the assumption of our respective vocations; and there again in eternity: when Christ appears in glory and we dwell with him forever. Second, to situate the participant’s life into the grand-sweeping biblical narrative. Third, to foster a love for the Lutheran Liturgy and hymnody, and thus orient the participant’s life, both individually and communally, around the presence of Christ through Word and Sacrament in the Divine Service. Fourth, to improve the process of Christian formation for all new, existing, and prospective members. Fifth, to develop a biblical confession and piety that is grounded in the life of Christ. And finally, to improve the integration and participation of members, both existing and new, in the life of their congregation. 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