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(4) Making visitation to seminaries where significant pastoral supervisor training programs were in effect. This also included the audio taping of those training programs. (5) Taking information from the author’s own training and experience, the questionnaires, the visits, and preparing a script for an orientation and training film. (6) Shooting and editing a color video film on pastoral supervisors. (7) Showing the film to a group of persons who were, or would be, pastoral supervisors. (8) Receiving and evaluating feedback from the persons viewing the film by means of a questionnaire testing instrument. 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The information gleaned from this effort has become the basis for Chapter Two, which is a discussion of where pastors are today in regards to the practice of home visitations, to endeavor to note the effects of that practice on congregational life and finally to bring together any helpful strategies they presently are using in this regard. In doing the latter, the project placed these present-day pastors in the midst of the ongoing forensic, which has been taking place in relation to the practice of home visitations over the last seventy or more years, which is the subject for discussion in Chapter One. That chapter endeavors to show that there is (and it may be that there has always been) a continuing significant undercurrent and resurgence of increased interest in this matter with the profession in recent years. Finally, Chapter Three attempts to set forth an overall strategy for home visitations, using my own approach as a kind of structure, enlarging upon and firming that design with the insights of prominent practical theologians who have written on the subject throughout the same seventy or more years mentioned above, as well as the data discussed in Chapter Two. Finally, the research recommends certain directions for continued study. It may be helpful for me to acknowledge that this project, as it has been carried out, has been pursued primarily in terms of visitation as a function of the professional pastor."],"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"],"visibility_ssi":"open","admin_set_tesim":["Metadata Only"],"account_cname_tesim":["rim.ir.atla.com"],"human_readable_type_tesim":["Etd"],"read_access_group_ssim":["public","work_editor"],"edit_access_group_ssim":["admin"],"edit_access_person_ssim":["ckarpinski@atla.com","martins02@moravian.edu"],"_version_":1851860232747089920,"timestamp":"2025-12-18T15:25:41.545Z","score":1.0},{"system_create_dtsi":"2025-12-18T15:25:38Z","system_modified_dtsi":"2025-12-18T15:25:40Z","has_model_ssim":["Etd"],"id":"af3ca792-5af7-429e-b838-c364cf76b310","accessControl_ssim":["fd80fb27-5f88-40e3-bd91-9e29877a0086"],"depositor_ssim":["martins02@moravian.edu"],"depositor_tesim":["martins02@moravian.edu"],"title_tesim":["Short-term intervention to improve the referral practices of local churches"],"date_uploaded_dtsi":"2025-12-18T15:25:37Z","date_modified_dtsi":"2025-12-18T15:25:37Z","isPartOf_ssim":["f6c99b2a-5c91-4444-8946-01a1837f1fd8"],"hasEmbargo_ssim":["b49dd22b-59c5-4889-962a-f7361bf72c12"],"hasLease_ssim":["8c0c7cd1-e34d-4575-9ac0-06935cb4f73b"],"show_pdf_viewer_tesim":["1"],"show_pdf_download_button_tesim":["1"],"institution_tesim":["Atla RIM"],"degree_tesim":["DMin"],"degree_granting_institution_tesim":["Lancaster Theological Seminary"],"year_tesim":["1977"],"video_embed_tesim":[""],"resource_type_tesim":["D.Min. 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The first of these issues is the writer’s assumption that Christian commitment and psychological insights are not, by nature, antagonistic to one another. On the contrary, I begin with a belief that an appropriate use of psychological concepts can enrich pastoral ministry. The material discussed in this report will be of little interest to those who do not share this presupposition. The second issue is the use of masculine pronouns in this report to describe those who practice pastoral ministry. All those persons who were in the original research sample were male and references to these, in the interest of accuracy, are in the masculine gender. An effort was made early in the writing to shift to a more inclusive form when referring to pastors beyond this research group. The result of that effort was both awkward and confusing. 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