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<title>Master of Divinity</title>
<link>https://hdl.handle.net/20.500.12852/265</link>
<description/>
<pubDate>Sat, 14 Nov 2026 09:18:06 GMT</pubDate>
<dc:date>2026-11-14T09:18:06Z</dc:date>
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<title>Challenges and opportunities of bi-vocational ministry for pastors: Basis for training program</title>
<link>https://hdl.handle.net/20.500.12852/3964</link>
<description>Challenges and opportunities of bi-vocational ministry for pastors: Basis for training program
Orozco, Leonardo D., III
This phenomenological study explored the challenges and opportunities of bi-vocational ministry for pastors. The participants were nine pastors who had another vocation aside from their pastoral work. They were asked about their experiences as bi-vocational pastors; the challenges and opportunities they encountered; the specific actions they took to manage those challenges; how they capitalized on the opportunities; the lessons and insights they gained; and the training or seminars that could help pastors address the challenges of bi-vocational ministry. The findings were as follows: Bi-vocational pastors commonly experienced increased pressure and stress from dual job demands; no rest day; neglect of family duties; difficulty managing time; workplace conflicts; and feelings of guilt and isolation. The opportunities they experienced are: bi-vocational work as expanded mission and integrated calling; economic stability enabling freedom and generosity; professional and personal growth through multiple roles; and strengthened social capital and public witness. The actions taken to manage the challenges are: acceptance of the reality of their situation; time management; self-care; intentional family bonding; finding help through delegation and empowerment of church members; and management of conflicts related to bi-vocational ministry. They took advantage of the opportunities by using every opportunity to share God; and by using their God-given titles, roles, and positions to serve others. The learnings and insights are: be open to opportunities, extend ministry beyond church walls, pursue further studies and develop other skills, remain faithful and watchful of your calling, and practice stewardship of time, finances, and holistic wellness. They suggested training or seminars on health and wellness; management and productivity; and further educational and entrepreneurial programs. Hence, this study proceeded on planning and creating a training program for bi-vocational pastors.
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</description>
<pubDate>Wed, 01 Apr 2026 00:00:00 GMT</pubDate>
<guid isPermaLink="false">https://hdl.handle.net/20.500.12852/3964</guid>
<dc:date>2026-04-01T00:00:00Z</dc:date>
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<item>
<title>Hermeneutical study of Luke 4:18-19: Inputs to a curriculum framework for church community engagements</title>
<link>https://hdl.handle.net/20.500.12852/3963</link>
<description>Hermeneutical study of Luke 4:18-19: Inputs to a curriculum framework for church community engagements
Berina, Onesiforo B., Jr.
“Hermeneutical Study of Luke 4:18-19: Inputs to a Curriculum Framework for Church Community Engagements” aims to identify insights from Luke 4:18-19 that can inform the design of a curriculum framework for church community engagement attempts to address the gap of connecting hermeneutical insights as inputs to a curriculum framework that can serve as guide for churches in its community engagements. By employing hermeneutical method and qualitative exegetical design, the analysis revealed significant themes that provided both interpretive and practical depth for church community engagement. The researcher identified that the mission of Jesus as proclaimed in this passage, extended beyond individual spirituality but also includes social, and communal and even ecological restoration. The discussion yielded six interconnected principles: reconciliation, land, justice, well-being, human dignity, and restoration. These principles serve as inputs to a curriculum framework for church community engagement. The findings affirm that Luke 4:18–19 is a theological statement of Christ’s ministry, calling the church to embody restorative mission. The study concludes that curriculum frameworks for Christian education should reflect these themes, to ensure that community engagements have biblical rounding, are intentional and responsive to the needs of the people.
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</description>
<pubDate>Mon, 01 Sep 2025 00:00:00 GMT</pubDate>
<guid isPermaLink="false">https://hdl.handle.net/20.500.12852/3963</guid>
<dc:date>2025-09-01T00:00:00Z</dc:date>
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<item>
<title>Ecumenical beliefs and practices of Baptist churches: A basis for Christian education framework for ecumenical mission collaboration</title>
<link>https://hdl.handle.net/20.500.12852/3962</link>
<description>Ecumenical beliefs and practices of Baptist churches: A basis for Christian education framework for ecumenical mission collaboration
Martinez, Yancy  Japhet A.
This qualitative case study examined the ecumenical beliefs and practices of Baptist churches under the Convention of Philippine Baptist Churches (CPBC) in Capiz as a basis for developing a Christian education framework for ecumenical mission collaboration. Data were collected from pastors and church members through open-ended questionnaires and analyzed using thematic analysis. Findings revealed that participants generally understand ecumenism as a movement toward Christian unity grounded in a shared faith in Jesus Christ. This unity is expressed through openness, inclusion, and cooperation in practical ministries such as community outreach and social engagement. Ecumenism is experienced primarily as a relational and lived practice rather than through formal theological dialogue. However, challenges were identified, including doctrinal differences, leadership and structural constraints, limited institutional support, and the absence of a formal ecumenical curriculum. These factors contribute to a gap between leadership-level advocacy and grassroots participation. Despite these barriers, opportunities for collaboration remain evident in shared programs, interdenominational activities, youth involvement, and community initiatives. The study also found that Christian education plays a crucial but underdeveloped role in promoting ecumenism. In response, the Contextual-Relational Ecumenical Education Framework (CREEF) was proposed, consisting of theological grounding, ecumenical awareness, dialogical engagement, collaborative mission, and contextual integration. The study concludes that ecumenism within CPBC churches exists as a practical reality but requires intentional formation and institutional support to be sustained and strengthened.
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</description>
<pubDate>Wed, 01 Apr 2026 00:00:00 GMT</pubDate>
<guid isPermaLink="false">https://hdl.handle.net/20.500.12852/3962</guid>
<dc:date>2026-04-01T00:00:00Z</dc:date>
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<title>An exegetical analysis on the use of Tsitsit in prayer in Numbers 15:37-41</title>
<link>https://hdl.handle.net/20.500.12852/2205</link>
<description>An exegetical analysis on the use of Tsitsit in prayer in Numbers 15:37-41
Dime, Ana A.
This study used exegetical method to analyze the use of &lt;em&gt;tsitsit&lt;/em&gt; in prayer in Numbers 15:37-41, its origin, function, and meaning. Books, dictionaries, encyclopedias, and other on-line materials were used as relevant references. Results of the study revealed that the commandment of wearing the &lt;em&gt;tsitsit&lt;/em&gt; was given by God through Moses while the Israelites were still in the wilderness, after they had gone out from Egypt and before they entered the Promised Land. This commandment was ordained for all generations. A blue thread or cord was specified to be placed on the borders or comers of their garments. The &lt;em&gt;tsitsit&lt;/em&gt; (tassels or fringes) serves as a visual reminder to obey the commandments of the Lord. The color tekhelet (blue) was expensive because it came from a rare sea snail that must be harvested by hand and many snails were needed to produce a single drop of dye. In the course of time, garment fashion has changed and the Israelites developed a particular garment called &lt;em&gt;tallit&lt;/em&gt; (prayer shawl) on which the &lt;em&gt;tsitsit&lt;/em&gt; could be attached. is primarily used in their daily prayers, worship, and other religious ceremonies, and they wear a small &lt;em&gt;tallit&lt;/em&gt; for their ordinary daily living. This garment never parts from the wearers until death that it is worn even during burial. Up to this day, Israelites wear the &lt;em&gt;tsitsit&lt;/em&gt; attached to the &lt;em&gt;tallit&lt;/em&gt;.
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</description>
<pubDate>Fri, 01 Jan 2021 00:00:00 GMT</pubDate>
<guid isPermaLink="false">https://hdl.handle.net/20.500.12852/2205</guid>
<dc:date>2021-01-01T00:00:00Z</dc:date>
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