AN IDENTIFICATION AND ANALYSIS OF THE PERSONAL NEEDS

AND ISSUES OF THE DALLAS THEOLOGICAL SEMINARY

TWENTY-FIRST CENTURY FEMALE STUDENTS

__________________________

A Dissertation

Presented to the Faculty of

Dallas Theological Seminary

___________________________

In Partial Fulfillment

of the Requirements for the Degree

Doctor of Ministry

___________________________

by

Lynn Etta Manning

May 2009

 

 

Accepted by the Faculty of the Dallas Theological Seminary in partial fulfillment of the requirements for the degree of Doctor of Ministry

Examining Committee

___________________________________

____________________________________

 

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ABSTRACT

AN IDENTIFICATION AND ANALYSIS OF THE PERSONAL NEEDS

AND ISSUES OF THE DALLAS THEOLOGICAL SEMINJARY TWENTY-FIRST CENTURY FEMALE STUDENTS

Lynn Etta Manning

Readers: Joye B. Baker, Linda Marten

This study sought to identify the personal needs and issues of the female

students at Dallas Theological Seminary (DTS) and to analyze those needs and issues.

The results will guide in the development of a mentoring ministry and help to design and

implement programming to better prepare and nurture the female seminarians for a life of

Christian service. This D.Min. project is the first study of its kind at DTS to ask the

female students to reveal their personal needs and issues. The research focuses on the

identification of those needs and issues, and analyzes the frequency with which the

female students experience specific needs and issues. The study also investigates the

value of mentoring by an older Christian woman or a peer mentor which could contribute

towards helping the women students address their personal needs and issues while

attending Dallas Seminary. The biblical basis and foundation of this dissertation

examined the Titus 2: 3-5 passage for the support of the importance of mentoring.

A descriptive survey designed by the researcher generated a 52% response

rate from the 296 women students who completed and returned the survey and were

currently enrolled in DTS in 2008. The survey gathered both quantitative and qualitative

responses by using both closed and open-ended questions. The survey included a limited

amount of demographic information to protect the confidentiality and anonymity of the

respondents. The survey was designed to collect demographic information, to assess

 

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current personal needs and issues of the female students, to discover the relevant topics to

use in programming events and speakers, and to gain specific recommendations from the

women students.

The research for this project included a review of literature focused on the

topic of mentoring, the importance of women mentoring women, and the need for both

peer mentors and older, more spiritually mature mentors. This study sought to determine

the need for mentoring and to consider ways to provide mentoring as part of the female

seminarians’ preparation for a life of Christian ministry.

 

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DEDICATION

Throughout my life significant women have poured wisdom into me without my realizing it as mentoring or as the model described in Titus 2: 3-5. No one walks this journey of life without needing the assistance, companionship, encouragement, wisdom, comfort, and support of others who walk alongside us at some point in our journey. These important women who have most influenced me are from many walks of life and many different circumstances and relationships. I know now that I could not have made it without them because of the powerful and positive impact they have had in my life. I acknowledge and dedicate this project to these specific women who made the writing and completion of this project possible.

In Memory of: Loretta Gilmore – my mother, my dear friend

who gave me life, showed me how to be a woman of integrity, a faithful wife, a devoted mother, a loving grandmother, a hard worker, and

how to die with grace, dignity, and trust in the Lord.

In Honor of:

Molly Manning Rutty – my daughter and my dear friend who is my inspiration for trusting the Lord with all things, at all times, and in all circumstances.

She has been my mentor teaching me how to love “The Father” by her love and relationship with her daddy. She refreshes my joy with her young and growing faith in the Lord,

and her passion to seek God and His Word with all her heart, mind, soul, and strength has given me strength and encouragement.

Erika Oropeza Manning – my daughter-in-love and my dear friend who entered our family adding love, spice, grandchildren, and perspective

on how to be an intercultural family. She has brought us joy, laughter, and has mentored me by her giving of herself. Her growing relationship with the Lord and desire to seek

the knowledge of His Word has been a blessing.

Joye Baker – my precious friend and sister of the heart in Christ who has been my faithful peer mentor, best friend, spiritual sister, encourager, colleague, and

stable influence in the pursuit of holiness and a deep walk with the Lord. She has been the “wind beneath my wings” in the completion of

this dissertation and pursuit of “Doctor of Ministry.”

Arlene Phelps – my spiritual mother and dear friend who brought me to the Shepherd, taught me how to love Him and walk with Him daily. She

trusted me, as her mentor when she needed one; and mentored me from the beginning of our relationship on the love for God’s Word, to depend on the Savior through prayer,

to teach others His Word, and to trust Him always.

The DTS women students – my friends and inspiration who provided the personal data from their lives and the relationships to trust me to mentor them.

My prayer is that this study will provide a foundation as they mentor others they encounter in their walk with Christ. Their love for the Lord, pursuit of equipping themselves to serve Him,

and desire to walk with complete integrity has been a blessing and encouragement.

 

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In addition to the women who have enriched my life, I have been extremely blessed to have a few incredible men who have loved me and believed in me beyond what I ever thought I could do, be, or accomplish. I acknowledge and dedicate this project to these amazing and godly men who have significantly touched my life.

In Memory of: Mike Manning – my precious husband and best friend

who loved me unconditionally, encouraged me, believed in me when I didn’t believe in myself, saw potential in me, and invested in my DTS education. He endured with

me, and walked every step with me while he was fighting his own battle with kidney cancer. One of his goals before he went to be with the Lord on January 6, 2009,

was to see me finish this dissertation and graduate in May 2009. Now he will have the best view of graduation from a heavenly perspective. I could not have

done any of this without his total support and love. He has been my greatest advocate and mentor as my husband and best friend of 36 ½ years.

In Honor of:

Jeff Manning – my son and my dear friend who has always believed in me, encouraged me, and inspired me to reach for

greater and greater accomplishments. He has mentored me through his steady faith and pursuit of greater and greater understanding of God’s Word. Now that his father and mentor

is gone, he is an invaluable support and strength to me.

Jon Rutty – my son-in-love and dear friend who is a precious addition to our family and has used his incredible faith

and musical talents to bring worship alive. He has mentored my by his life of prayer, faith, kindness, and trust in the Lord and His plans for the future. And he has taught me the joy and

love of praising the Lord through music.

Dr. Robert Garippa – my colleague, friend and “boss” at DTS who recognized my gifts, saw my potential and gave me the opportunity to serve at DTS as the

Advisor for Women Students. He has been a seasoned and sensitive mentor, friend, and a great support throughout the past 5 years as I have

served and mentored the women students.

 

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TABLE OF CONTENTS

ABSTRACT iii LIST OF TABLES xi LIST OF FIGURES xiv ACKNOWLEDGEMENTS xvi Chapter

1. INTRODUCTION…………………………………………………………….1 Importance of the Study Rationale for the Study Definition of Terms Mentoring Spiritual Mothering Discipleship Shepherding Pastoral Care and Pastoral Ministry Counseling Women as Mentors Research Question and Anticipated Results Research Design of the Study Limitations Preview of Remaining Chapters

2. PREVIOUS RESEARCH AND LITERATURE OVERVIEW……………..19

Biblical-Theological Basis of the Study Literature Review Definitions of Mentoring General Mentoring Overview Women Mentoring Women Peer Mentoring Multi-Cultural Mentoring Mentoring in Academia Personal Issues of Seminary Women Loneliness and Isolation Depression Conclusions from Research

 

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3. PROCEDURE AND RESEARCH METHOD………………………………86 Research Question and Hypotheses Research Method Population Development of the Instrument Description of the Instrument Procedures for Collecting the Data Procedures for Analyzing the Data Conclusion

4. RESEARCH RESULTS……………………………………………..............96

Current Description of Survey Respondents Age of Respondents Marital Status of Respondents Degree Program of Respondents Campus Location Student Status

Cross-tabulation of Current Age and Current Student Status Participation in Spiritual Formation Groups

American Citizenship Versus International Student Population Issues of Personal Struggle Issues Related to Hypothesis Two

Depression Loneliness Difficulty Handling Stress Anxiety/Fear Panic Attacks Perfectionism

Issues Related to Hypothesis Three Unhealthy Personal Body Image Bulimia and Anorexia Low Self-esteem Low Self-confidence

Other Issues of the DTS Female Students Alcohol Use Balancing Marriage, Family, and Studies Balancing Singleness, Family, and Studies Marital Fidelity in Thought Life Marital Fidelity in Actions Discontentment in Singleness Discontentment in Marriage Homosexual Desires

 

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Masturbation Doubts about Personal Faith and Beliefs Insecurity Comparison with Other Women Communicating Intentions Appropriately with Men Developing Friendships with Men Developing Friendships with Married Women Developing Friendships with Single Women Satisfaction with Friendship/Support Network Pornography Sexual Activity Sexual Abuse Verbal and/or Emotional Abuse Physical Abuse

Current Personal Needs While At DTS Need for Female Mentors and Christian Friends Past Female Mentor Current Female Mentor Peer Spiritual Mentor Desire for a Peer Spiritual Mentor Close Friendship(s) Abortion

Additional Personal Needs Relationships Between Female Students and Student Wives Accountability for Behavior and Actions

New Student Connections Financial Needs Desire for Personal and Relational Connection with Other

Female Students Desire for Marriage Dating and Healthy Boundaries

Relationships Among Female Students Family Issues Topics for Programming, Seminars, and Speakers at DTS Recommended Program or Speaker Topics

Survey Correlations Depression Loneliness Low Self-esteem Perfectionism Personal Body Image Self-confidence Insecurity Discontentment with Singleness Difficulty Handling Stress Struggle with Comparing Self with Other Women

 

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Relationships with Male Students Relationship with an Older Christian Woman Desire for a Female Mentor Concluding Comments from Survey Summary Demographic Results Results of the Struggles and Issues Faced by the Female Students

5. CONCLUSIONS AND RECOMMENDATIONS…………………………177

Summary of the Problem, Methodology, and Results

The Problem Methodology Overall Results Demographic Summary Results Related to Research Question Results Related to Hypotheses First Hypothesis Second Hypothesis Perfectionism Loneliness Stress and Anxiety Depression Third Hypothesis Fourth Hypothesis Fifth Hypothesis

Research Conclusions and Recommendations Recommendations for Further Research Implications of These Findings

APPENDIXES

A. PILOT STUDY COVER LETTER 196

B. DTS WOMEN STUDENTS’ SURVEY 198

C. SURVEY COVER LETTER 205

D. SURVEY EXPENSES 206

E. EMAIL REMINDER LETTER 207

F. CODING FOR SURVEY DATA RESULTS 208

SELECTED BIBLIOGRAPHY 218

 

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LIST OF TABLES

Table Page 1. Age of Respondents 97

2. Current Marital Status 98

3. Current Age and Current Marital Status Cross-tabulation 99

4. DTS Degree 100

5. Current Age and DTS Degree Cross-tabulation 101

6. Dallas Campus Attendance 102

7. Current Student Status 102

8. Current Age and Current Student Status Cross-Tabulation 103

9. Spiritual Formation Group Participation 104

10. DTS Degree and Spiritual Formation Group Participation 105

11. American Citizenship 105

12. Struggle with Depression 107

13. Struggle with Loneliness 108

14. Difficulty Handling Stress 108

15. Difficulty Handling Anxiety/Fear 109

16. Experience Panic Attacks 110

17. Struggle with Perfectionism 111

18. Struggle with an Unhealthy Body Image 112

19. Struggle with Either Bulimia or Anorexia 113

20. Struggle with Low Self-esteem 113

21. Struggle with Low Self-confidence 114

 

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22. Drink Alcoholic Beverage While Attending DTS 115

23. Struggle with Balancing Marriage, Family, and Studies 116

24. Struggle with Balancing Singleness, Family, and Studies 117

25. Struggle with Faithfulness to Husband in Thought Life 118

26. Struggle with Faithfulness to Husband in Actions 118

27. Discontentment in Singleness 119

28. Discontentment in Marriage 120

29. Struggle with Homosexual Desires 121

30. Struggle with Sexual Needs Resolved with Masturbation 121

31. Struggle with Doubts About Faith and Beliefs 122

32. Struggle with Feelings of Insecurity 123

33. Struggle with Comparison to Other Women 124

34. Struggle with Communicating Intentions Appropriately with Men 125

35. Difficulty Developing Meaningful Friendships with DTS Male Students 126

36. Difficulty Developing Meaningful Friendships with Married Women Students 127

37. Difficulty Developing Meaningful Friendships with Single Women Students 128

38. Current Satisfaction with Support/Friendship Network 129

39. Use, View, or Read Pornography 129

40. Sexual Abuse 130

41. Verbal and/or Emotional Abuse 131

42. Physical Abuse 131

43. Past Relationship with an Older Christian Woman as a Mentor 132

44. Current Relationship with a Female Mentor and/or Desire for a Mentor 133

 

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45. Current Relationship with a Peer Spiritual Mentor 134

46. Desire to Have a Peer as a Mentor 135

47. Desire for a Peer Mentor and Have a Peer Mentor Cross-tabulation 135

48. Close Friendship(s) 136

49. Need Help with Past Abortion Issues 137

50. Responses to Survey Questions C6, C8, and C10-C16 on Needs 137

51. Non-Academic Needs as a DTS Student 143

52. Desired Speaker Topics 145

53. DTS Degree and Loneliness Cross-tabulation 150

54. DTS Degree and Perfectionism Cross-tabulation 154

55. DTS Degree and Unhealthy Body Image Cross-tabulation 156

56. DTS Degree and Low Self-confidence Cross-tabulation 158

57. DTS Degree and Insecurity Cross-tabulation 160

58. DTS Degree and Discontentment with Singleness Cross-tabulation 162

59. DTS Degree and Difficulty Handling Stress Cross-tabulation 163

60. DTS Degree and Comparison to Other Women Cross-tabulation 165

61. DTS Degree and Relationships with Male Students Cross-tabulation 167

62. DTS Degree and Relationship with an Older Woman Cross-tabulation 169

63. DTS Degree and Desire for a Female Mentor Cross-tabulation 171

 

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LIST OF FIGURES

Figure Page

1. Degree of Need 138

2. Size of Non-academic Need 144

3. Speaker Topics Desired According to Need 145

4. Struggle with Depression by Marital Status 148

5. Struggle with Depression by Age 148

6. Struggle with Loneliness by Marital Status 149

7. Struggle with Loneliness by Age 150

8. Struggle with Low Self-esteem by Age 151

9. Struggle with Low Self-esteem by Marital Status 152

10. Struggle with Perfectionism by Marital Status 153

11. Struggle with Perfectionism by Age 154

12. Struggle with Personal Body Image by Marital Status 155

13. Struggle with Personal Body Image by Age 156

14. Struggle with Self-confidence by Marital Status 157

15. Struggle with Self-confidence by Age 158

16. Struggle with Insecurity by Marital Status 159

17. Struggle with Insecurity by Age 160

18. Discontentedness with Singleness by Age 161

19. Difficulty Handling Stress by Marital Status 162

20. Difficulty Handling Stress by Age 163

 

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21. Struggle with Comparing Self to Other Women by Marital Status 164

22. Struggle with Comparing Self to Other Women by Age 165

23. Difficulty with Relationships with Male Students by Marital Status 166

24. Difficulty with Relationships with Male Students by Age 167

25. Current Relationship with an Older Christian Woman by Age 168

26. Current Relationship with an Older Christian Woman by Marital Status 169

27. Desire for a Female Mentor by Marital Status 170

28. Desire for a Female Mentor by Age 171

 

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ACKNOWLEDGEMENTS

Mentors and mature older women in my life have had a huge impact on me,

my personal life, and my professional development. It wasn’t until I became a Christian

later in life that I realized that Christian community, relationships, and the wisdom of

brothers and sisters in Christ further along in the faith journey would be the fundamental

value that I would be called to fulfill in my own life. Life on this earth can be difficult.

And when it is, we need other Christians to come alongside and encourage us with hope,

faith, and love to continue the path that the Lord has called us to walk. And it is to that

end that I acknowledge those who have helped me to complete this D.Min. project, for I

could not have done it without their help, expertise, and encouragement.

These faithful brothers and sisters in Christ were long-suffering friends and

family who came alongside me and were mentors, encouragers, providers of expertise

and information, and prayer warriors. Dr. Jerry Wofford, Dr. John Reed, along with my

two readers, Dr. Joye Baker and Dr. Linda Marten assisted me in visioning this project,

provided permission and guidance for designing the survey instrument, and for producing

the final product. Jeanne Ballard, Tamra Barbieri, Eva Bleeker, Karen Clay, Vickie

Gregg, Lacie Habekott, Rose Henness, Paige King, Agnes Leung, Markene Meyers, Janet

Pope, and Lisa Yunker were the faithful women students who participated in the pilot

study, offering helpful insights, changes, and recommendations for the final development

of the survey. The DTS Office of the Registrar provided the address labels for the mailing

list, Terri Justice executed the printing and collating of the survey, and the DTS Postal

Office and its staff helped immensely with the mailing and receiving of the surveys. Dr.

Gene Pond, Director of Institutional Research and Effectiveness and Mark Howell,

Assistant Director for Institutional Research provided hours of gracious counsel and

professional designing of the charts, graphs and figures essential to the assessment of the

research data and its communication in the actual dissertation. I also want to

 

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acknowledge the wonderful help and provision of patient skill provided by Michelle Bly-

Shetter to get the pagination successfully done and Jenae Wyrtzen Edwards for her

excellence in the professional editing and printing of this dissertation.

The writing of this dissertation was done under the loving and professional

guidance of my two readers, Dr. Joye Baker and Dr. Linda Marten, who put in hours and

hours of loving and dedicated time reading, suggesting changes, editing, and offering

encouraging comments. Months and years of prayer were provided as encouragement and

support by many of my DTS colleagues as well as by many of my friends in Rockwall,

Texas, and most especially by my husband, Mike, and my family, Jeff and Erika

Manning, and Molly and Jon Rutty. These loved ones also persevered and sacrificed

alongside with me and for me so that I could complete this project.

This D.Min. project was conceived out of the passionate desire to serve the

women students of DTS more effectively, personally, and thoroughly as I serve in the

role of Advisor for Women Students. I am grateful to all the women students who

participated in this research and provided a completed survey in response to my

questions. It is because of their honest input and vulnerable sharing of their personal

needs and issues with which they struggle that this dissertation was possible. It is my

prayer that they will benefit from what we have learned as a result of this research and

that they will leave DTS as graduates who have been well prepared in all aspects of their

personal lives as well as academic scholarship to serve the Lord “with all their hearts,

minds, souls, and strength” as they go into all the world in ministry. It is also my hope

that this research will not only assist me in ministry and service to the DTS women

students but also that it will help those who will follow after me in the role of Advisor for

Women Students.

 

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CHAPTER 1

INTRODUCTION

Importance of the Study

The female seminarian represents a fairly recent phenomenon in the life and

ministry of Dallas Theological Seminary (DTS). Women joined the DTS student body in

1975 with approximately 1500 women graduates as of 2008. These women trained and

prepared for ministry through biblical and theological study to fulfill the mission of

Dallas Seminary “to glorify God by equipping godly servant leaders.”1 As of the date of

this dissertation, no specific research has addressed the personal needs and issues of the

female students. In the past, studies were conducted related to the DTS women alumnae2

and the wives of DTS students.3 In 1977, three women graduated from DTS. Ten years

later, in 1987, twenty-eight women graduated. By1997, the number of women graduating

from DTS was forty-six. In 2007, ninety-five women graduated with DTS degrees and in

2008, one-hundred twelve women graduated with DTS degrees. With the increasing

numbers of women attending and graduating from Dallas Seminary, the issues and needs

of female students have increased proportionately each year. Literature and resources

                                                                                                                         1 Dallas Theological Seminary Catalog (Dallas, TX: Dallas Theological Seminary, 2007-

2008), 6.

2 Joye B. Baker, “An Analysis of the Leadership Challenges Facing the Dallas Theological Seminary Women Alumnae” (D.Min. diss., Dallas Theological Seminary, 2005).

3 Jeannette M. Entz Shubert. “An Evaluation of the Seminary Wives In Ministry Program at Dallas Theological Seminary” (D.Min. diss., Dallas Theological Seminary, 2001).

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exist which address the personal needs and issues of women. However, there is limited

research specifically related to Dallas Seminary female seminarians.

This study sought to identify and assess the personal needs and issues of the

Dallas Theological Seminary twenty-first century female students. As part of this

research, a specifically designed survey was used to discover the personal needs and

issues of the women students. The data from the survey will help strengthen and enhance

the programming, leadership training, and pastoral care provided by the Advisor for

Women Students. Beyond the application useful to Dallas Seminary, this research could

also be a benefit to women in other seminaries as well as women in churches since the

DTS female students represent a cross-section of Christian women.

As the Advisor for Women Students at DTS, I chose this research focus

because I have the responsibility to provide pastoral care, guidance, and resources for the

women students. A large part of my role includes meeting with every female student

personally and to regularly meet with students desiring an on-going, deeper mentoring

relationship. I have served in this role since 2004, and I believe that this study provides

me with the information needed to better adjust, design, plan, and implement

programming and resources for the women students.

One responsibility of the Advisor for Women Students is to oversee the

Women Students’ Fellowship (WSF) and to train and guide the WSF student leadership.

This student organization provides a training environment for women leaders as they plan

and execute different programs, retreats, and seminars. These events connect the women

with one another, provide an opportunity to meet some of the relational needs of the

women students, and help in their preparation for future ministry to others. As the

Advisor for Women Students, I regularly mentor those who serve in positions on the

WSF Leadership Team and help identify and address some of their own personal and

relational issues.

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The information gained through this research will also inform the DTS faculty

and staff regarding curriculum, training needs, counseling, and support services for the

female students. Beyond the application useful to Dallas Seminary, women in similar

roles at other seminaries might find this information helpful as they guide, counsel, and

plan pertinent programming and courses for their female students. Additionally, the data

from this research could also be very helpful in training, leading, and ministering to

women in local churches.

Rationale for the Study

Titus 2 offers a biblical mandate for older, more spiritually mature women to

care for the needs of younger women. The Apostle Paul instructs Christian women to

teach and train other women to live godly lives. Paul states in Titus 2: 1-5:

But as for you, speak the things which are fitting for sound doctrine. Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance. Older women, likewise are to be reverent in their behavior, not malicious gossips, nor enslaved to much wine, teaching what is good, that they may encourage the young women to love their husbands, to love their children, to be sensible, pure workers at home, kind, being subject to their own husbands, that the word of God may not be dishonored (Titus 2:1-5).

Paul exhorts older men regarding their behaviors, attitudes, and faith. He then

transitions in his instruction to Titus and specifically includes and addresses the older

women by saying, “Likewise…” This indicates that the older women should manifest the

same requirements as the older men in their behavior, character, and leadership as well as

attend to the specific instruction of teaching what is good, and being influencers, models,

teachers, and mentors for the younger women. Paul attempts to communicate that

believing women should have the same personal characteristics and responsibilities

towards younger women as the male leaders have towards younger men. This mandate

surfaces the need for older women of the faith to develop relationships with younger, less

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spiritually mature believing women, in order to mentor them, and encourage and guide

them in the process of their Christian growth and maturity.

Definition of Terms

The following terms will be used throughout this dissertation. It is important

for these terms to be clearly defined and explained in order to understand the research

presented in the Literature Review.

Mentoring

The term mentor actually comes from the world of Greek mythology. The

original Mentor appears as an old and trusted friend of Odysseus. Odysseus put his son,

Telemachus, under the tutelage and care of this wise sage named Mentor. At the time of

the Trojan War, Telemachus spent his time away fighting, so Mentor held the

responsibility to teach his young student “not only in book learning but also in the wiles

of the world.”4 Mentor serves as a wise guide to young Telemachus in his search for

reunion with his father after the end of the War. Mentor urges the boy on his quests.

Mentor’s responsibility was to provide an education of soul and spirit, as well as mind,

and an education in wisdom and not merely in information. Mentor’s part in the story is

instructive, helping the young man achieve his manhood and confirm his identity in an

adult world while helping the father complete his life’s work.5

Many terms across the years have been used for the concept of the mentoring

relationship. The ministry of a mentor begins with humility and trust, as the primary task

involves listening and not telling another what to do. It includes imparting wisdom and

insight into what the mentoree experiences. A mentor helps a mentoree begin to have a

                                                                                                                         4 Philip Babcock Gove, ed., Webster’s Third International Dictionary (Springfield, MA: G. &

C. Merriam, 1981), 1412.

5 Laurent A. Daloz. Mentor: Guiding the Journey of Adult Learners (San Francisco: Jossey- Bass Inc., Publishers, 1999), 20.

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perspective of her life as a whole, as a Christian, and to recognize God’s activity

throughout all of her life experiences. Mentoring requires the gift of time … time to

listen, time to care, and time to commit to be with another person in reflective thought.

“Anyone can mentor, provided he has learned something from God and is willing to

share with others what he has learned,”6 state Stanley and Clinton. “Mentoring is one of

the most influential ways to help us grow into intimacy with God, accept our identity as

the beloved of God and discover our unique voices for kingdom responsibility.”7 Esther

Burroughs adds, “A mentor enhances growth in the life of another.”8

The definition of a mentor for the purposes of this study is: One who commits

to come alongside another younger person (either by chronology of age or by number of

semesters enrolled in Dallas Seminary) in a caring relationship like a shepherd, to

encourage, exhort, reflect, and share insights about seminary, spiritual growth and

integrity, life experiences and related subjects. The mentor should also listen to the

mentoree’s personal struggles, doubts, difficulties, ways of living and relating to God and

others to help discover anything that might be hindering her walk of faith and full

commitment to God.

Spiritual Mentoring

Addressing the subjects of spirituality, spiritual friends, guides, and direction,

David Benner explains, “…spiritual direction is…often referred to by such terms as

mentoring, discipleship, or spiritual guidance (these all describing slightly different but

                                                                                                                         6 Paul D. Stanley and J. Robert Clinton. Connecting: The Mentoring Relationships You Need

to Succeed in Life (Colorado Springs: NavPress, 1992), 29.

7 Keith R. Anderson and Randy D. Reese, Spiritual Mentoring (Downers Grove, IL: InterVarsity Press, 1999), 36-37.

8 Esther Burroughs, A Garden Path to Mentoring (Birmingham, AL: New Hope Publishers, 1997), 60.

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closely related forms of relationship).”9 Benner further expresses the differences he sees

saying,

The essence of Christian spirituality is following Christ on a journey of personal transformation.…Christian spirituality involves working out our existence within the context of the Christian faith and community. More precisely, it is the deep relationship with God that exists when the human spirit is grounded in God’s Spirit. Spirituality is not Christian if it is not centered in the Spirit.…Spiritual friends nurture the development of each other’s soul…desiring that the other become all that he or she was intended to be….It is the gift of themselves and their companionship on the transformational journey of Christian spirituality.…Christian direction is the second form of soul friendship.…Spiritual direction is a one-on-one relationship organized around prayer and conversation directed toward deepening intimacy with God.10

Spiritual mentoring means encouraging others in their spiritual journey and

maturity. The mentor and mentoree share honestly about the untidiness and chaos of the

real world, discuss how it impacts the challenges of life, and discover encouragement and

hope through their personal relationship with Christ. Keith Anderson and Randy Reese

describe this concept as, “holy listening by wholly listening.”11 Spiritual mentoring

encourages another through carefully listening and helping others “to listen to the story

line in their own lives, ask their own questions, and connect their own stories to The

Story, Jesus’ story.”12 In addition, Anderson and Reese explain, “…There is a story that

is being written in our lives, a composition that gets written down or painted on the

canvas of our biographies. To see its image clearly, we must learn to pay attention.

Spiritual mentoring is a relationship that helps us pay attention to our stories and to

                                                                                                                         

9 David G. Benner. Sacred Companions (Downers Grove, IL: InterVarsity Press, 2002), 17.

10 Ibid., 15

11 Anderson and Reese, Spiritual Mentoring 90.

12 Ibid., 95.

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recognize there the already present action of God.”13 Spiritual mentoring requires

humility, and a mature and well-developed ability to listen and have discernment.

Another way to define mentoring is to say, “To mentor is to hold up a mirror

for reflection. What is reflected is what inhabits the life of the mentoree, not the brilliance

of the mentor.”14 Since students attend Dallas Seminary to further their Christian

education and perhaps also pursue a Christian vocation, the spiritual aspect, or spiritual

mentoring, stands as an integral part of the mentoring relationship for the purposes of this

research and study.

When defining spiritual mentoring, the synonymous term spiritual direction is

often used. Chaplain (LTC) Michael W. Dugal states that his definition is derived from a

biblical and Christian perspective saying: “Spiritual direction is a continual formative

process in which a Christian believer receives guidance enabling them to faithfully

respond to the Holy Spirit’s constant work of grace toward the attainment of

Christlikeness. (Gal 6:1; Eph 4:11-13; 2 Tim 1:6-9, 13-14; 2:1, 15, 22-26; 3:14-17; 4:2-5;

Titus 2:1-8).”15 The Upper Room Dictionary of Christian Spiritual Formation contains an

entry for spiritual direction. It defines spiritual direction as “the practice of aiding another

to mature and be formed in the Christian life.”16 Spiritual direction represents a

foundational aspect of any mentoring relationship.

Paul Stanley and J. Robert Clinton add this insight to the Spiritual Guide-

mentor concept saying, “Spiritual Guide-mentoring is reflective intensive. A Spiritual

                                                                                                                         13 Ibid., 40.

14 Ibid., 56.

15 Chaplain (LTC) Michael W. Dugal. “Spiritual Direction: A Deliberate Response for Taking Spiritual Leadership to the Next Level,” The Army Chaplaincy Professional Bulletin of the Unit Ministry Team, (Chaplain (COL) David A. Kenehan, Editor-in-Chief, Winter-Spring, 2006), 12.

16 Keith Beasley-Topliffe, ed., The Upper Room Dictionary of Christian Spiritual Formation (Nashville: Upper Room Books, 2003), 81.

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Guide will move you on to interdependence, which implies a healthy independence with

mutual dependence for greater growth and ministry as a part of the Body of Christ.”17 In

their book Connecting, the authors describe the functions of a Spiritual Guide-mentor,

emphasizing the following aspects in the mentoring relationship: “…help believers assess

their own development; point out areas of strength and weakness in spirituality; help

believers identify needs and take initiative for change and growth; provide perspectives

on how to develop growth and depth; and provide accountability for spiritual maturity.”18

The presence of Christ is to be manifested, evidenced and experienced in the presence of

a believer. This is a valuable gift, as well as a great privilege which Christians can offer

to one another through the mentoring relationship.

Susan Hunt coined the term spiritual mothering19 to describe the mentoring

relationship between Christians. Hunt states, “My working definition for the spiritual

mothering relationship is this: When a woman possessing faith and spiritual maturity

enters into a nurturing relationship with a younger woman in order to encourage and

equip her to live for God’s glory.”20 Hunt also makes the important clarification to this

concept saying, “Please note that giving birth biologically or being of a certain

chronological age are not prerequisites for spiritual mothering.”21 Sharon W. Betters

contributes to the concept of Christian women nurturing women, or spiritual mentoring

by saying, “Biblical encouragement is soul work.…God uses us – His children – to do

                                                                                                                         17 Stanley and Clinton. Connecting: The Mentoring Relationships You Need to Succeed in

Life. (Colorado Springs, CO: NavPress, 1992), 66.

18 Ibid., 67.

19 Susan Hunt, Spiritual Mothering (Wheaton, IL: Crossway Books, 1992), 12.

20 Ibid., 12.

21 Ibid., 12.

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soul work…by giving to others the treasure of His encouragement, thus becoming God’s

promise keepers.”22

Discipleship

Discipleship should be interwoven into any Christian relationship. “The Greek

word for disciple – mathetes – means learner, pupil, someone who learns by following.

The word implies an intellectual process that directly affects the lifestyle of a person. It is

used in the New Testament primarily of the Twelve. Whatever making a disciple means,

Jesus himself did it. Whatever a disciple is, that’s what the Twelve were.”23 Discipleship

can be a specific relationship or it can be a program or ministry devoted to the single

purpose of discipling or teaching another the principles and concepts of the Christian

faith. Win Arn and Charles Arn, authors of The Master’s Plan for Making Disciples,

answer the question, “What is a Disciple?” by saying, “A disciple is a believer. A disciple

is a follower. A disciple is a learner. A disciple is a witness. A disciple is baptized. A

disciple is a reproducer.”24 Arn and Arn go on to define discipleship as, “…disciple-

making: an intentional strategy and priority of the church that initiates disciple-making,

trains members in disciple-making, uses resources of the body, creates support resources,

and incorporates new believers into the church.”25 Stanley and Clinton in their book

Connecting, add this insight to a distinction of discipleship saying, “Discipling is training

intensive.”26

                                                                                                                         22 Sharon W. Betters, Treasures of Encouragement (Phillipsburg, NJ: P&R Publishing

Company, 1996), 9-11.

23 Bill Hull, Jesus Christ, Disciplemaker, (Grand Rapids, MI: Baker Books, 2004), 24.

24 Win Arn and Charles Arn, The Master’s Plan for Making Disciples, (Grand Rapids, MI: Baker Books, 1998), 27.

25 Ibid., 122.

26 Stanley and Clinton, Connecting, 66.

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A. B. Bruce, author of the classic book The Training of the Twelve, describes

disciples and discipling, saying of Jesus, “…the great Founder of the faith desired not

only to have disciples, but to have about Him men whom He might train to make

disciples of others: to cast the net of divine truth into the sea of the world, and to land on

the shores of the divine kingdom a great multitude of believing souls.”27 Robert E.

Coleman emphasizes the importance of discipleship and discipling when he clearly states,

“Discipling men and women is the priority around which our lives should be oriented.”28

Quoting the biblical account by Matthew, Coleman explains,

Matthew’s account sums it up: ‘Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you…’ (Matt 28:19, 20, ASV). Significantly, in the original text, ‘go,’ ‘baptizing,’ and ‘teaching’ are participles. This means that these responsibilities derive their direction from the leading verb, ‘make disciples,’ or as it might be translated, ‘make learners of Christ.’29

The word disciple designates a learner or follower, as in the sense of an

apprentice, and in The Theological Dictionary of the New Testament, it is further

explained that the word disciple, “…always implies the existence of a personal

attachment which shapes the whole of life of the one described.30 Stanley and Clinton

summarize the relationship of discipling and mentoring by saying, “As a follower of

Christ, you can mentor others. Whatever God has given you that has enabled you to grow

and deepen your relationship with Him, you can pass on to others. Introducing young

followers of Christ to the basics of spiritual growth is part of the process of discipling,

                                                                                                                         27 A. B. Bruce, The Training of the Twelve (Grand Rapids, MI: Kregel Publications, 1988),

13.

28 Robert E. Coleman, The Master Plan of Discipleship (Grand Rapids, MI: Fleming H. Revell, 1998), 9.

29 Ibid., 9.

30 Gerhard Kettel, ed., Theological Dictionary of the New Testament, trans. and ed. Geoffrey W. Bromiley, vol. 4 (Grand Rapids: MI: Eerdmans, 1967), 441.

11  

 

 

which is the first and most basic mentoring type.”31 Though a disciple, discipleship,

disciple-making, or discipling can be structured in the specific ways described above, the

purpose of this study is a focus on mentoring, and discipleship remains only one informal

dimension of the mentoring relationship.

Shepherding

Shepherding speaks of pastoral care modeled for every believer by the Master

Shepherd, Jesus. Addressing women specifically, as women are instructed in Titus 2, Bev

Hislop has coined a definition for women shepherding women which reflects the focus of

this study. She explains, “The greatest distinction of a shepherd is that she is a woman

who intentionally provides the comfort and understanding that fosters healing and

growth.”32 Phillip Keller states,

‘Sheep do not just take care of themselves’ as some might suppose. They require more than any other class of livestock, endless attention and meticulous care. It is no accident that God has chosen to call us sheep. The behavior of sheep and human beings is similar in many ways… Our mass mind (or mob instincts), our fears and timidity, our stubbornness and stupidity, our perverse habits are all parallels of profound importance.33

The imagery of shepherding is found throughout the Scriptures as is the concept of the

“Good Shepherd,”  (Psalm  23  and  John  16) for Jesus is the perfect model of a shepherd

shepherding His sheep.

Pastoral Care & Pastoral Ministry

In light of Titus 2, pastoral care can be defined as responding to another in

their life situation with compassion, care, and wisdom. The need for intimacy and to

                                                                                                                         31 Stanley and Clinton, Connecting, 29.

32 Beverly White Hislop, Shepherding a Woman’s Heart. (Chicago: Moody Publishers, 2003), 31.

33 Phillip Keller, A Shepherd Looks at The Twenty-Third Psalm (Grand Rapids, MI:Zondervan Publishing House, 1970), 20 – 21.

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know and be known remains as one of the fundamental desires of the human heart. We

long to be deeply connected to others. As revealed in this study, the needs and issues of

women necessitate the pastoral care of women by women. Even though women attend

seminary, they are not exempt from the emotional pains from their past nor from the

emotional pains that have come with societal and educational privileges. The mandate in

Titus 2 implies a type of pastoral care women need from other women to address issues

of life and the challenges of the seminary experience.

Pastoral ministry does not refer to the role of the minister of a church. Since as

believers, we all belong to “the priesthood of believers,”  (1  Peter  2:  4-­‐5  NASB) believers

have responsibility to care for the needs of other believers. As the Apostle Paul states,

“Bear one another’s burdens, and thus fulfill the law of Christ.” (Galatians  6:2  (NASB).

Pastoral care and pastoral ministry are closely related to mentoring another believer.

Counseling

Webster defines counseling as: “professional guidance of the individual by

utilizing psychological methods, especially in collecting case history data, using various

techniques of the personal interview, and testing interests and aptitudes.”(Galatians  6:2  

(NASB). Professional counseling is essential and necessary for certain situations.

Individuals, where the issues are more complex and the needs beyond the understanding

of the lay person, are referred to professionals. Referrals need to be expediently and

carefully made.

For the purposes of this study, counseling will not refer to trained licensed

professional counselors or professional counseling. As stated in the Dallas Seminary

Handbook,

Counseling is available through the dean of students, student services staff (Advisor for Women Students, Advisor for African-American Students, Advisor for International Students, and the Seminary Chaplain), and the faculty at no cost to the student. However, there are times when more specialized help is needed. In

13  

 

 

that event, the Counseling Services department offers professional, biblical counseling assistance to Seminary students, staff, faculty, and their immediate families. Counseling is provided to the Seminary family by the director of counseling Services and contract therapists for a fee per session. If necessary, financial hardship cases are considered on an individual basis. Occasionally, situations may require networking with other mental health professionals in the Dallas community. The Counseling Services department works with the client to find the best care possible if referrals are needed.34

However, in any relationship where sharing of life experiences, struggles, challenges, and

emotional burdens are expressed, a certain degree of reaching out to the other using

scriptural truth and spiritual encouragement is a certain type of lay counseling. The

sharing of wisdom, scriptural truth, experience, spiritual encouragement and compassion

is the definition of the “counseling” used in a mentoring situation for this study.

Women As Mentors

The New Testament teaches that God calls all Christians to minister to one

another. Believers are to serve using their gifts and talents to edify, encourage, equip, and

build up the Body of Christ in unity (Eph 4:11-14). God created the man and the woman

equally in His image (Gen 1:26-27). Titus 2 makes some distinctions between men and

women in the area of mentoring. Beverly Hislop makes an important observation about

women and their God-given nature and their nurturing abilities by asking:

Does bearing children solely define a woman? What about single women or married women without children? Is child-bearing simply a physical, biological difference between men and women? Or had God so created woman so that every fiber of her being is made to nurture others? Would it not be consistent with God’s character to create a human being with the ability to gestate with all the emotional, mental, and spiritual capabilities that are needed to take care of that life and to prepare that little one for interdependent living? Life experiences can damage or hinder the full development of this nurturing capacity, but the Creator designed women with nurturing abilities as standard equipment. Married or single – women who bear biological children and women who don’t – are all created with a nurturing heart35

                                                                                                                         34 Dallas Theological Seminary Student Handbook (Dallas, TX: Dallas Theological

Seminary), 41. 35 Beverly Hislop, Shepherding A Woman’s Heart, 43.

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Women are created in the image of God to be nurturers of others. Hislop

emphasizes this nurturing and mentoring by women with women when she states, “The

nurturing nature the Creator gave women fits beautifully with the spirit and body,

enabling women to encourage others, to bring health and beauty to relationships on

earth.”36

Research Question and Anticipated Results

This study asked and answered the question, “What are the personal needs and

issues of the Dallas Theological Seminary 21st Century female students?” The following

hypotheses were formed prior to the research process:

1. Needs and issues will differ for Dallas Theological Seminary female students based on the demographic factors of younger and older students, single and married students, international and non-international students, and Th.M. and M.A. students.

2. A survey of the Dallas Theological Seminary female students will reveal

that their greatest personal issues will be in the area of depression, loneliness, stress, anxiety, and perfectionism.

3. A survey of the Dallas Theological Seminary female students will reveal a

struggle with the issues of self-image, self-acceptance, and self-confidence. 4. A survey of the Dallas Theological Seminary female students will indicate

a strong desire and need for mentoring relationships with older, more spiritually mature women.

5. A survey of the Dallas Theological Seminary female students will reveal

one of their greatest needs is for close meaningful relationships with men and women.

                                                                                                                         

36 Ibid., 44.

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Research Design of the Study

A descriptive survey, designed to discover the personal needs and issues of

the Dallas Theological Seminary female students, served as the research instrument for

this study. The first draft became a pilot survey sent out to twelve female students in

December 2007. These women represented different ages, degree plans, number of years

at Dallas Seminary, ethnicities, and marital status. The pilot survey asked for their input

on the amount of time it took to take the survey, evaluation of the effectiveness and

thoroughness of the questions, and personal recommendations. All twelve women

returned their surveys within one week. Based on the feedback, a few questions were

eliminated, a few were added, and a few were reworded for clarity.

In January 2008, the official survey was mailed to the 600 current Dallas

Seminary female students. These included women students taking courses on the Dallas

campus, at all five of the Dallas Seminary extension sites, and all on-line women

students. Two hundred and ninety-eight (298) surveys (49.6%) were received back from

the women students by the March 2008 deadline. The survey was designed to collect

demographic information, to assess current personal issues and needs of the female

students, to discover the relevant topics to use in programming events and speakers, and

to gain any specific recommendations from the women students. This dissertation

includes a summary of the data collected from the survey to help strengthen the training

of women students at Dallas Seminary. The results of this project were sent to Dr. Mark

Bailey, President of Dallas Seminary, Dr. Robert Garippa, Vice-President and Dean of

Students, and Rose Henness, the 2008-2009 Women Students’ Fellowship Leadership

Team Leader and Intern for developing the Hesed Sister Ministry.

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Limitations

The Dallas Seminary Registrar’s Department supplied the list of addresses

used to mail the survey to the women students. Thirty-three surveys were returned to

sender and never received by the addressee. Two students returned their survey without

giving responses to the questions. The first student stated that she had graduated and she

did not think that she qualified for the survey and chose not to fill it out. The second

student criticized the survey and chose not to fill it out. Two students returned their

surveys with responses but had overlooked answering a page of questions. These two

surveys are included in the count of valid surveys since the respondents answered the

majority of the questions. The final number of surveys used for this study totaled 565. Of

these mailed, women students returned 296 valid surveys, which produced a response rate

of 52.4% for the study.

Preview of Remaining Chapters

Chapter Two presents previous research and a literature review. It includes

the biblical-theological basis of the study from the primary New Testament passage Titus

2:3-5, and from the Old Testament passage, Gen 1:26-28, along with other selected Old

and New Testament passages. The Literature Review addresses two specific issues:

(1) the need for mentoring and training from older or more spiritually mature women to

younger women, and (2) an overview of the needs and issues of today’s twenty-first

century woman, and most specifically, females in higher education and seminary.

Chapter Three describes the procedure and research method. Details of the

process of designing the descriptive survey and the execution of the instrument,

description of the female population at Dallas Seminary, correlation of hypotheses and

survey questions and the procedures for collecting and analyzing the data are reported.

Chapter Four details the results of the study. The responses to the survey

questions are presented according to the following categories: (1) demographics,

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(2) personal issues, (3) personal needs, and (4) topics for seminars, speakers, and

programming. The data reflects the findings of the research and correlations relate to each

of the hypotheses.

Chapter Five summarizes the results of the study, draws conclusions, and

makes recommendations. Suggestions are given for future additional research and the

implications of this study.

 

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CHAPTER 2

PREVIOUS RESEARCH AND LITERATURE OVERVIEW

Biblical -Theological Basis of the Study

This study sought to identify the needs and issues of women seminarians and

the need for mentoring of women by women, and specifically the women students of

Dallas Seminary. The research associated with this study addresses two related topics:

(1) the need for women mentoring women, and (2) the specific personal and emotional

needs and issues of women seminarians. Titus 2:3-5 provides the fundamental and

foundational scripture for the biblical-theological basis of this project.

The Apostle Paul wrote the Epistle to Titus, the young man commissioned by

Paul to establish the church at Crete. Paul calls Titus “my true son,” indicating perhaps

that Paul was the one responsible for Titus’ conversion. Or the description, “my true son”

may indicate a mentor-protégé relationship, or it may refer to both meanings. Paul

probably wrote Titus after he wrote 1 Timothy (see Titus 3:12; 1 Tim. 3:14) and before

he wrote 2 Timothy, his last inspired epistle.37 Paul’s epistle to Titus stands as one of the

triad of New Testament epistles known as the pastoral epistles. This title was first given

to 1 Timothy, 2 Timothy and Titus by P. Anton in 1726.38 In this letter to Titus, Paul

                                                                                                                         37 Mark Bailey and Tom Constable, “Titus,” in Nelson’s New Testament Survey, eds. Charles

R. Swindoll and Roy B. Zuck, (Nashville, TN: Word Publishing, 1999), 489-495.

2Walter Lock, The Pastoral Epistles in The International Critical Commentary (Edinburgh: T. & T. Clark, 1924), xiii.

19  

 

 

reiterates his previous instructions to Titus whom he had left behind on the island of

Crete to provide leadership for the fledgling Cretan church. The brevity of Paul’s visit to

Crete necessitated this letter since the organization of the Cretan church was unfinished.39

Paul was familiar with the Cretan churches and knew the Cretans believers faced

different challenges from other first century workers. Titus needed to receive specific

instructions to apply to the unique situation of the Cretan churches. Crete had once been

the center of Western civilization. R.W. Hutchinson offers this information:

The long mountainous island of Crete forms a natural stepping stone between Europe and Africa, and between Europe and Asia, but whereas there are many stepping stones for the latter interval, Crete is the only convenient link between Europe and Egypt. It was no accident therefore, that this island became the medium for the transmission of cultural influences for, the older civilizations of the Near and Middle East to barbarian Europe, and that the first civilization that we can term European was that of Crete.40

Scholars, Mark Bailey and Thomas Constable, in their commentary on Titus, state:

The Cretans had a reputation for being idle and corrupt (1:12), and the churches there were unorganized. These traits apparently characterized some of the believers as well as the false teachers. Part of Titus’ task consisted of motivating them to change….and dealing with false teachers (1:10-11).”41

Commentator and biblical historian, Edward P. Blair, states this about Paul’s letter to

Titus:

This brief letter is full of charm and help for effective Christian living. An old Apostle (Paul) is writing to a son in the gospel to assist him in carrying out his mission in a tough spot (Crete). The son (Titus) was living among people who were notorious as ‘liars, evil beasts, lazy gluttons.’ The nature of the counsel offered him indicates that the church members there were undisciplined in personal habits, quarrelsome, insubordinate, and indolent in their Christian service. Their way of life was not markedly different from that of their heathen neighbors. And false teachers were destroying whatever foundations of Christian

                                                                                                                         39 John F. Walvoord and Roy B. Zuck, eds., “Titus 1:5,” The Bible Knowledge Commentary,

Old Testament (Wheaton, IL: Victor Books, 1985), 761-62.

40 R. W. Hutchinson, Prehistoric Crete. (Baltimore, MD: Penguin Books, 1962), 31.

41 Bailey and Constable, “Titus,” in Nelson’s New Testament Survey, 489-90.

20  

 

 

understanding and living that had been laid down when they had first been evangelized.42

Under the legendary leadership of King Minos, who had ruled all of Europe, the

civilization of Crete was at its lowest point during the days of the Roman Empire when

Titus labored there. Hutchinson also explains:

The island of Crete was prosperous certainly in a humdrum way under the Roman Empire, but its inhabitants lived in a backwater, playing no great part in the more stirring events of the time…[It] reached its final period of degradation just before the Roman occupation, when it became the headquarters of the pirates in the Mediterranean.43

This epistle deals particularly with the order of the local church, and the

dominant theme is exemplary Christian behavior for the sake of outsiders.44 Paul wanted

to present clear principles to follow in order to properly establish the church in Crete. His

instructions to Titus intended to equip and direct Titus to deal with a decadent society

which was prone toward disorganization, disunity and deceitfulness.45 In his thesis on

Titus, Albert W. Mitchell adds, “The overriding task given to Titus was to set in order the

things lacking in Crete. It is evident from the emphasis on good works in this epistle that

Titus was not engaged in evangelism or in church planting but in the structural

organization of the Cretan churches. The churches were apparently divided into factions

and were unable to present a united front against the false teachers.”46 Paul therefore

instructs the Cretan Christians about what Christian behavior and relationships should

                                                                                                                         42 Edward P. Blair, “Titus,” The Illustrated Bible Handbook (Nashville, TN: Abingdon Press,

1987), 325-26.

43 R. W. Hutchinson, Prehistoric Crete, 31.

44 Bailey and Constable, “Titus,” in Nelson’s New Testament Survey, 490.

45 A. E. Humphreys, The Epistles to Timothy and Titus (Cambridge: The University Press, 1895), 213-14.

46 Albert W. Mitchell, “An Exposition of Paul’s Specific Pastoral Instruction to Titus” (Th.M. thesis, Dallas Theological Seminary, 1970), 20.

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look like according to sound doctrine. And, he gives a specific instruction to women in

Titus 2:1-5:

But as for you, speak the things which are fitting for sound doctrine. Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance. Older women likewise are to be reverent in their behavior, not malicious gossips, nor enslaved to much wine, teaching what is good, that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, that the word of God may not be dishonored (Titus 2:3-5 (NASB).

In Titus 2:1, Paul instructs Titus to encourage and teach that which reflects

sound doctrine (or “healthy teaching”).47 The most outstanding result of sound doctrine is

to produce a quality of reverence in behavior. The Cretan Christians were to behave

consistently with what they professed to believe. Paul addresses five specific people

groups of believers: (1) older men, (2) older women, (3) younger women, (4) younger

men, and (5) slaves (Titus 2:2-10 (NASB). Paul instructs Titus to teach all of these

groups except the younger women. Paul directs the older women to take responsibility for

teaching and training the younger women (vv. 4-5). Cary M. Purdue brings a valuable

insight into Paul’s usage of the term “older” in verse 2 when saying,

In a patriarchal-matriarchal society it was natural that older persons should be instructed first. The older men (presbutas) are not aged men who hold ecclesiastical positions (see 1 Tim 5:17), but are men old in years (see also 1 Tim 5:1).…The greybeards should have three characteristics which befit all old men and three which are specifically Christian. The first triad consists of soberness, dignity, and self-control…has specific reference to a moderate use of wine, but more generally to moderation in all tastes and habits. Healthy doctrine must have healthy practice, so a second triad of virtues is enjoined which is especially related to the Christian life. These are faith, love, and patience…

In verse 3…The adverb likewise points out the close connection with what precedes, so that the older women are compared to the older men. Both must demonstrate practical virtues and shun evil vices. Age is a relative matter and there is no way of knowing how old old is or how young young is (see vs. 4, 6). The word behavior has wide connotations, referring to the attitudes and actions

                                                                                                                         47 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament, 764.

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which reflect one’s conduct in all respects and on all occasions. The demeanor of old women should be reverent.48

Paul states that these “older women” (gynaikas) had to avoid malicious gossip

(or “not to be slanderers,” diabolous, from diaballo “to slander”; from this verb comes

the noun “devil,” the chief slanderer) of others. These older women (gynaikas) were to be

“worthy of respect” or “reverent in their behavior” (semnous, “serious-minded,” i.e., not

clowns).49 This quality speaks of women who display a reverence in their daily life

equivalent to the bearing of a temple priestess engaged in sacred duties.50 They were not

to have a dependence on enslaving substances such as wine (or, “temporate,” nephalious,

“well-balanced”).51 Walvoord and Zuck comment about this Greek word usage saying,

“Paul used some form of the word here translated ‘self-control’ with each of the four

groups of people (vv.2, 4-6). Various forms of the word are prominent in the Pastorals,

indicating for all Christians the importance of moderation, sensibleness, and self-

restraint.”52 Cary Purdue also states that Paul gives “…two prohibitions, the first of

which is a besetting sin of elderly women in general, and the second the besetting sin of

the Cretans in particular. They were not to be slanderers or malicious gossipers.”53 In his

commentary, Purdue goes on to explain:

The usage of the perfect douloo (enslaved) points out the plight of addiction and bondage that possessed many Cretan women. There seems to be a connection between gossip and addiction, for in a society where wine was the only beverage, it would be a natural outcome of wine parties for the character of others to be maligned. But there is something better to do, for instead of tearing down

                                                                                                                         48 Cary M. Purdue, 2 Timothy and Titus Explained (Paco, Manila: O.M.F. Publishers, 1975),

84-85.

49 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament, 738, 764.

50 Lock, The Pastoral Epistles in The International Critical Commentary, 140.

51 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament, 738.

52 Ibid. 764.

53 Purdue, 2 Timothy and Titus Explained, 85.

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character they can build up character. Accordingly, these older women are to be teachers of noble virtues...both by life and by lip. The context seems to indicate that their teaching was primarily to be by example, a service which has been invaluable to the cause of Christ throughout many centuries.54

In addition, the older women should teach what is good (agathas)55 by deed as

well as by word. “Personal advice and encouragement, not formal teaching, is in view

here [EBC, E1,GNC, Hn, HNTC, SSA, TC, TNTC, WC]; it is teaching by words and by

example [EGT, IB, NCB, GNC, HNTC, WC], perhaps by example only [MNTC,NCBC],

or more by speech and teaching than by example [Lg, My, SSA]. The good things they

are to teach are specified in the following verses [Bg, SSA, TG].”56 They were to

encourage the younger women to fulfill their responsibilities.

Author and pastor Robert Lewis describes the relationship that Paul advocates

in Titus 2 in his book The New Eve. Lewis explains,

In Titus 2 the apostle Paul encouraged older, more experienced women to step forward and help the younger, less mature women learn how to ‘be sensible’ (Titus 2:5). Even first-century women had trouble with priorities and saying no. So Paul exhorted mature women to build for these younger women a wise decision-making grid that includes loving their husbands (being a helper), loving their children (nurturing a healthy, godly next generation), being sensible (about what you can and should not do), and making a good home ‘so that the word of God will not be dishonored’ (Titus 2:5).57

The younger women needed role models to help them see how to live out

Christian values and beliefs. By requiring the older women to have certain honorable

characteristics, they became the role models, teachers, and mentors for the younger

women so that the younger women could learn how to live in a manner distinct from the

                                                                                                                         54 Ibid.,85-86.

55 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament, 764.

56 J. Harold Greenlee, An Exegetical Summary of Titus and Philemon, Th.M. thesis, (Dallas, TX: Summer Institute of Linguistics, Inc., 1989), 53.

57 Robert Lewis, The New Eve (Nashville, TN: B&H Publishing Group, 2008), 82.

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culture around them. Paul emphasizes to Titus the critical influence women play in

reflecting God’s Truth. Lenski states,

Paul has more to say regarding the young women than regarding any other class of members. Why this is the case is indicated by the purpose clause which, however, extends back also to the old women because they are to be qualified for producing all this sober-mindedness in the young women. If the women fail in what Paul here asks, he fears, ‘lest the word of God be blasphemed,’ ‘lest the whole gospel be vilified.’ So much depends on the women, in great part on the young women, of the church. The world will to a great extent judge the churches by the character which the gospel produces in the women.58

In her book Mixed Ministry, Dr. Sue Edwards also discusses why Paul gave

the advice to Titus for the older women to teach the younger women. Edwards comments,

“We believe Paul understood that older women make better teachers, trainers, mentors,

and models for younger women because, as women, they have so much in common. And

Paul wanted his sisters to get the best possible care and instruction.”59 Older Christian

women also have a lifetime of experiences, both positive and negative, to bring to

relationships with younger women. Spiritually mature women can impart wisdom to help

other women grow to honor God in all they say and do.

God’s Word admonishes believers to imitate other believers: “Remember your

leaders, who spoke the word of God to you. Consider the outcome of their way of life and

imitate their faith” (Hebrews 13:7 (NASB). The older women were to teach by their

behavior as well as their words what was good according to sound doctrine. Walvoord

and Zuck give this explanation of “sound doctrine”:

Titus was to teach in the congregation what is in accord with sound doctrine, or more literally, ‘healthy teaching.’ The notion of healthy teaching is common in the Pastorals (cf. 1Tim1:10; 6:3; 2 Tim1:13; 4:3; Titus 1:9, 13; 2:2). So also is the

                                                                                                                         58 R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the

Thessalonians, to Timothy, to Titus and to Philemon (Minneapolis, MN: Augsburg Publishing House, 1937), 912-13.

59 Sue Edwards, Kelley Mathews, and Henry Rogers, Mixed Ministry: Working Together as Brothers and Sisters in an Oversexed Society (Grand Rapids, MI: Kregel Publications, 2008), 59.

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idea that certain behavior befits sound doctrine, and other behavior does not (cf., 1 Tim1:10; 6:3)60

The biblical mandate in Titus 2:3-5 clearly promotes the woman-to-woman

relationship for the purpose of learning a way of living that will glorify God. From the

beginning in Genesis, the Triune God has nurtured His people through His relationship

with them and through His Word. He is our model for relationships with one another.

Jesus, the second person of the Trinity, throughout his time with his disciples, modeled

the mentoring relationship as he taught and shared with his disciples. He listened to their

personal concerns, dialogued about life and belief, and helped them understand how to

live in a manner that would bring glory to God as they related to others. Paul reflects this

same model of mentoring in the Titus 2 mandate to women.

Examples of mentors fill the pages of Scripture. Mentoring relationships in the

Old Testament include Eli and Samuel (1  Samuel  3), Elijah and Elisha  (1  Kings  19:19ff,  2  

Kings  2-­‐6), Moses and Joshua  (Exodus  24:13,  33:11;  Numbers  11:28;  Joshua  1:1,  5:24,  24:29),

and Naomi and Ruth, (The  Book  of  Ruth). In the New Testament, mentoring is exemplified

by Jesus and His disciples (Matthew  4:18ff;  8:19-­‐22;  16;  28:18-­‐20;  Mark  1:16ff;  14:18-­‐42;  

16:14-­‐20;  Luke  5:10;  6:12ff;  24:49;  John  1:37ff;  12:25-­‐26;  13:3-­‐20;  14-­‐16;17:18), Barnabas

and Paul (Acts  9:26-­‐27;  11:22-­‐30;  12:25;  13:1-­‐52;  14;  15:1-­‐41;  Gal  2:1,  7-­‐10),  Paul, Timothy

and Titus  (2  Corinthians  7  &  8;  1  &  2  Timothy;  Titus), and Mary and Elizabeth  (Luke  1:39-­‐

56). It can be said that mentoring is as old as the creation of man and woman. These

biblical examples demonstrate how the relationships and the relational process provided the

experience and transfer of values from one generation to the next.61

In the Old Testament book of Ruth, Naomi and Ruth epitomize an older

woman mentoring a younger woman. Likewise, in the New Testament book of Luke

                                                                                                                         60 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament,764.

61 Paul D. Stanley and J. Robert Clinton, Connecting: The Mentoring Relationships You Need to Succeed in Life, 17.

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1:39-56, Elizabeth and Mary model a mentoring relationship of an older woman with a

younger woman. Both of these examples serve as a commentary on the Titus 2 mandate

for women. The mentoring relationships of Mary and Elizabeth and of Ruth and Naomi

are classic biblical examples of the value of women being with and learning from other

women about faith, the issues they deal with in daily life, and their personal female

needs.

Elizabeth affirmed and encouraged Mary, nurturing her faith as she blessed

Mary with these words:

Blessed among women are you, and blessed is the fruit of your womb! And how has it happened to me, that the mother of my Lord should come to me? For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord  (Luke  1:42-­‐45).

Elizabeth’s blessing not only affirmed Mary’s faith and trust in God, but also offered

encouragement and acceptance without judgment. God used this relationship with

Elizabeth to increase Mary’s faith through observing Elizabeth’s own pregnancy,

receiving her prophecy over Mary, praying together, and seeing Elizabeth’s own personal

life example. Mary stayed with Elizabeth for three months and was given the opportunity

to learn about marriage, pregnancy, and child-bearing as Elizabeth mentored Mary both

in word and actions. Likely, Mary also questioned and watched Elizabeth and learned

how to be a godly wife, a life that Mary was yet to experience personally with her

betrothed, Joseph. Mary and Elizabeth shared a deep type of friendship, a mentorship

between two women in different stages of life.

Naomi also represents a classic example in the Old Testament of an older

woman in a mentoring relationship with a younger woman, her own daughter-in-law,

Ruth. As the story unfolds, God providentially meets the needs of these two women,

Naomi and Ruth, through the women’s mentoring relationship. In an act of commitment,

love, loyalty and friendship, Ruth knitted her future to that of Naomi and to the God of

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Israel. Not only had Ruth lived with Naomi and witnessed her character, marriage, and

faith in the years prior to this commitment, but evidently Naomi taught Ruth the customs

and traditions of the Hebrew faith and introduced her to the God of Israel, Yahweh. She

and Naomi had developed a relationship of trust and respect. For, indeed, Ruth willingly

committed herself to Naomi and left all that she knew behind to accompany her mother-

in-law into an uncertain future (Ruth  1:1-­‐19). Commentators Walvoord and Zuck state the

following about the women’s relationship: “Older women (gynaikas) could help the

younger women in at least seven areas, a list that no doubt represents the apostle’s

understanding of a young wife and mother’s proper priorities. This list, in the original,

emphasizes first what young wives and mothers are to be, and then only secondarily what

they are to do.”62

Nurturing, mentoring, encouraging, affirming, and exhorting necessitate the

context of a relationship. Genesis 2:18 makes it clear that humans, male and female, are

created for relationship. Most women thrive in and naturally desire relationships.

Elizabeth and Mary and Naomi and Ruth represent ideal models of biblical women as

nurturers and mentors. Women bring deeper understanding to other women regarding the

physical, psychological, emotional, relational, sexual, hormonal, and experiential

commonalities and can most effectively relate to one another on these various levels. As

life bearers, designed to give birth, God created women with the unique capacities to care

for others.

Beverly Hislop states, “The book of Titus declares that ‘women shepherding

women’ plays a key role in profoundly impacting a decadent culture for God.”63 An

eighteenth century poet and historian said, “If ever the world sees a time when women

                                                                                                                         62 Walvoord and Zuck, “Titus 1:5,” The Bible Knowledge Commentary, Old Testament,738,

764.

63 Hislop, Shepherding a Woman’s Heart, 54.

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shall come together purely and simply for the benefit and good of mankind, it will be a

power such as the world has never seen.”64 Brian Williams, in his book Potter’s Rib,

makes the important statement that the practice of mentoring also finds its mandate in

Paul’s explanation of his own ministry. In Col 1:28-29, Paul says, “We proclaim Him,

admonishing and reaching everyone with all wisdom, so that we may present everyone

perfect in Christ. To this end I labor, struggling with all His energy, which so powerfully

works in me.”65 God has given this power to men and women to minister to one another

through mentoring relationships to help one another mature in order to serve God and

others for His glory.

Peer mentoring is also addressed in this study. Two examples of peer

mentoring in Scripture would be Jonathan and David (1  Samuel  18-­‐23:18), and Barnabas

and Paul  (Acts  9:26-­‐27;  11:22-­‐30;  12:25;  13:1-­‐52;  14;  15:1-­‐41;  Gal    2:1,  7-­‐10). The story of

Jonathan and David’s friendship reveals the many times Jonathan counseled David as

well as encouraged and exhorted him. This peer relationship represents a friendship

between two individuals about the same age who shared common experiences and a

natural ability to relate. This relationship reflects what authors Stanley and Clinton call

“co-mentoring." They observe the following about Jonathan and David as co-mentors:

It was an unlikely mix, but a powerful one. Jonathan was the heir to the throne of his father, King Saul. He was also a proven warrior and turned the tide of a battle with an individual heroic act (1 Samuel 14:6-23). He was a leader. David, on the other hand, came from a shepherd’s family, but like Jonathan was a warrior and hero. He became extremely popular after killing Goliath and then going on to lead Israel in one military success after another.…[David] He, too, was a leader.

Jonathan and David were about the same age, young leaders with great futures. Under normal circumstances, one would expect that they would be competitors and resent one another, but the opposite was true. Unlike Jesus’ disciples, who seemed to always vie for the best place and elbow one another in

                                                                                                                         64 Dee Jepsen, Women Beyond Equal Rights (Waco, TX: Word Publishing, 1984), 227.

65 Brian Willams, Potter’s Rib, (Vancouver, BC, Canada: Regent College Publishing, 2005), 72.

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the process, David and Jonathan constantly sought each other’s best (1 Samuel 20) even at the risk of their own lives.66

A friendship or peer relationship like David and Jonathan had represents one worth

praying for and pursuing. Stanley and Clinton call this type of peer relationship the “close

buddy.” 67 They believe Jonathan and David’s relationship epitomizes the close buddy

type of relationship.

This [close buddy] relationship is characterized by unrestricted openness, trust, commitment, and a high sense of mutual accountability or sense of responsibility for one another….What moves people from friends to close buddies is a mutual commitment to the pursuit of a deeply meaningful goal. Out of this will grow a sense of responsibility for one another that will lift each buddy to new levels that would not be reached alone. It also provides accountability for integrity and inner-life growth, which is vital for those who desire to finish well.68

Barnabas and Paul represent a second example of peer relationships. Stanley

and Clinton describe this first century relationship by stating:

Barnabas was a people influencer. He saw potential in Saul (later the Apostle Paul) when others kept their distance. Saul’s conversion turned this brilliant zealot of orthodox Judaism to a fearless Christian evangelist and apologist. Jews and the disciples alike feared him and were afraid to let him join them. ‘But Barnabas took him [Saul] and brought him to the apostles’(Acts 9:27). Barnabas was not intimidated by this brash convert, but drew him in and vouched for him. Undoubtedly, he encouraged and taught Saul during those early days and patiently stayed with him, knowing that time and experience would soon temper and mature this gifted young leader….Barnabas (the mentor) knew the kind of developmental environment and challenge that Saul needed in order to grow, and drew him into it.69

Barnabas illustrates a number of specific ways that mentors help mentorees. The study

done by Stanley and Clinton identifies several important ones:

1. Mentors give to mentorees: • timely advice;

                                                                                                                         66 Stanley and Clinton, Connecting, 170-71.

67 Ibid., 180.

68 Ibid., 180-181.

69 Ibid., 38-39.

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• letters, articles, books, or other literary information that offers perspective;

• finances; • freedom to emerge as a leader even beyond the level of the mentor.

2. Mentors risk their own reputation in order to sponsor a mentoree. 3. Mentors model various aspects of leadership functions so as to challenge

mentorees to move toward them. 4. Mentors direct mentorees to needed resources that will further develop

them. 5. Mentors co-minister with mentorees in order to increase their confidence,

status, and credibility.70

Scripture describes Barnabas as the Encourager, and Romans 12:8 mentions

the gift of encouragement in regards to Barnabas. Gary R. Collins makes this term

‘encourager’ clearer by explaining, “The Greek word from which this is translated means

more than slapping someone on the back and saying, ‘hang in there!’ The term implies

activities such as admonishing, exhorting, urging others to make worthwhile changes,

supporting, comforting, and encouraging people to face the future.”71 By using his gift of

encouragement, Barnabas exemplifies a key characteristic of a mentor.

In a related passage in First Timothy 3:1-10, Paul gives the qualifications for

the leaders in the church who serve as overseers and deacons. He also provides a specific

list of character qualities for women. “Women must likewise be dignified, not malicious

gossips, but temperate, trustworthy in all things”  (1Timothy  3:11). This reflects the same

list of qualifications that Paul gave in Titus 2:3-5 for the godly older women who mentor

and teach the younger women. As Beverly Hislop states, “An older woman who is able to

teach what is good will teach by her life and words, soundness in faith, love, and

endurance.”72 The word older that Paul uses in his letter to Titus does not necessarily

                                                                                                                         70 Ibid., 39-40.

71 Gary R. Collins, Ph.D., The Biblical Basis of Christian Counseling for People Helpers (Colorado Springs, CO: NavPress, 1993), 164.

72 Hislop, Shepherding a Woman’s Heart, 51.

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mean older in chronological years. It means “advanced in the process,”73 and the term

younger women, means “early in the process.”74 Sometimes younger women in terms of

chronological years show more spiritual maturity than some older women. The converse

can be true as well for sometimes there will be women who are older in chronological

years, yet less spiritually mature than someone younger. Even so, it stands true that the

longer people live, the more life experience they gain which they can pass along to

others. It remains important to make sure that women learn from other women who are

well experienced in life, mature, and trustworthy. These qualities represent the criteria for

a meaningful mentoring and shepherding relationship.

In addition, in the Book of Philippians, Paul writes to the community of faith

in Philippi. The Philippians were not to look to their own interests (as in oikeiosis) but

rather to the needs of others (Phil.2:4). James M. Houston adds that “…the whole

purpose of the epistle is an illustration of the social character of Christian mentoring as

beneficial socially…”75

Conclusion

As women come to Dallas Seminary to study and train to become godly

servant leaders, their desire remains to glorify God and serve the body of Christ

worldwide. During their seminary career, mentoring relationships can enhance their

preparation and help integrate what they study into their personal lives. The instruction

Paul gives in Titus 2: 3-5 continues to be as valid for twenty-first century female

seminarians as was true in the first century.

                                                                                                                         73 W. E. Vine, “aged,” in An Expository Dictionary of New Testament Words (Old Tappan,

NJ: Revell, 1966), I:43. 74 Ibid., “new,” 3:110. 75 James M. Houston, The Mentored Life: From Individualism to Personhood (Colorado Springs, CO:

NavPress, 2002), 51.

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Literature Overview

Over the years, needs and issues of women may change, but the basic need

for Christian women to mentor, disciple, teach and train other women in the Christian life

never changes. The importance of women mentoring women is not only mandated in

Scripture, but the women in today’s culture are also asking for mentors. The data from

the survey used in this D.Min. project reflects the women seminarians’ desire for

mentoring while at Dallas Seminary.

This literature review sought to focus on two specific areas: mentoring and the

personal issues of female seminarians. Dallas Seminary seeks to equip people with the

necessary skills and training which will prepare men and women for a variety of

ministries and enable them to minister in different Christian contexts around the world.

The whole person must be considered when preparing to serve others. The areas in which

a student struggles, whether academic or emotional, need to be addressed while in

preparation for ministry so that each student grows more mature, more whole and healed,

and thus better able to serve after completing her academic requirements.

The Need for Mentoring

Those who have had mentors state that they remain grateful for the experience.

Those individuals who have not had a mentoring relationship express the desire and need

for a mentor. Christian mentoring has the potential to help women re-direct their focus and

dependence to God. Female mentors can have a positive effect on other women by truly

loving them unconditionally and desiring their best by encouraging their relationship with

Jesus Christ. A successful mentoring relationship can build a woman’s confidence in and

commitment to God, and help develop healthy connections with others. When relational

connectedness occurs, a woman can lead a life that is no longer dependent on attention,

performance, success, possessions, or beauty, but rather truly live a life glorifying to God

while serving others.

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Stanley and Clinton report that “two out of ten males seem to have a

meaningful, open, and safe relationship where both parties share a trust and commitment to

mutual responsibility for one another. Six out of ten women have this. Yet every man and

woman needs at least one peer relationship (other than a spouse) like this where there is

continuity and proximity in relating to one another.”76 Author Dr. James M. Houston states

this about mentoring:

…the fact that mentors are now being prominently sought reflects first upon the alienation of our age. It also reveals an indifference to history and past traditions, for we forget today the long tradition of apprenticeship that was the basis of craftsmanship and of the role played by elders in many societies.…Wisdom, personified in a mentor, is thus the way of excellence (aretê). It is a friend who – not what – helps me to live life more fully and not to feel cheated personally in the process.77

As author Carol Brazo states, “We all want a mentor. We want someone to show us how

to live and how to love. We want to know everything, from how to bake bread to how to

love a difficult child. We were created to live in community, and it is in community that

we frequently learn our most valuable lessons.”78 I would suggest in light of her

statement, that we were created for community and it is in Christian community that we

learn how to live in a manner pleasing to God.

Definitions of Mentoring

Dallas Seminary trains men and women for Christian leadership and service

worldwide. Bobb Biehl states, “The linchpin of Christian leadership development is the

mentoring process.”79 However, mentoring, it seems, reflects as many definitions as people                                                                                                                          

76 Stanley and Clinton, Connecting, 167.

77 Houston, The Mentored Life, 16.

78 Carol Brazo, Divine Secrets of Mentoring (Downers Grove, IL: InterVarsity Press, 2004), 31-32.

79 Bobb Biehl, Mentoring: Confidence in Finding a Mentor and Becoming One (Nashville: Broadman & Homan Publishers, 1996), 144.

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who use the term. Brian Williams states the confusion over the word “mentoring” when he

says,

Mentoring is a concept and a practice whose coinage has been rather devalued in recent days. Economists tell us that one way to devalue a currency is to flood the market with counterfeit currency – cheap imitations that lack the gold necessary to give it substance. The contemporary ‘mentoring’ scene is like a cultural deluge, in fact, that threatens to carry us into the tributaries of stoic self-mastery, therapeutic self-actualization, or heroic self-accomplishment. [Williams says to] (see James Houston, The Mentored Life for a full characterization of these classical and modern options).80

Max De Pree also gives insight to the term by saying, “Mentoring is above all a

work of love, which at its best is a two-way exchange.”81 W. C. Wright further expands this

idea by explaining the relationship this way: “At its best, mentoring is a covenental

approach to life and leadership.…Mentoring is a process of becoming, not an unimpeded

march to perfection.”82 Mentoring means being a servant, an encourager, a teacher, a guide,

a listener, a prayer warrior, an exhortor, a friend, and a poured out offering to the Lord

while coming alongside another on their life journey and spiritual growth. “The Talmud

says that every person must acquire two things in this world: a teacher and a friend. When

we find a mentor, when we agree to mentor another, we have found just that – a teacher and

a friend. Mentoring relationships are not one-way streets. Mentors teach and learn. They

love and are loved. They listen and are listened to. It is a wonderful dance, a rich, eternal

relationship.”83

A mentoring relationship combines friendship, discipling skills, shepherding,

prayer, spiritual insight and guidance, lay counseling, and pastoral care. Again, Brian

                                                                                                                         80 Williams, Potter’s Rib, 66.

81 Max De Pree, Forward to Mentoring: The Promise of Relational Leadership, by W. C. Wright, (Waynesboro, GA: Paternoster Press, 2006), viii.

82 Ibid., ix, xvi.

83 Brazo, Divine Secrets of Mentoring, 160.

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Williams’ insights on mentoring help to understand mentoring for pastoral formation

versus the cultural mentoring programs for personal gain and/or power. He states,

… mentoring for pastoral formation, however, looks rather different….The fundamental difference is that mentoring for pastoral formation is not a technique, and is not oriented to improving one’s self as usually understood. It is oriented to neither power nor prestige, nor even ‘success,’ and it certainly cannot be practiced hastily. Instead, it is grounded in a deepening friendship, and turned toward the work of the Spirit, which leads us to put on Christ and die to self in preparation for service to church and world.”84

Mentoring revolves around a relationship between two people where there

exists a bonding of hearts and a transparency shared that promotes the spiritual growth

and maturity of each individual. Each mentoring relationship is unique yet the

characteristics and the benefits often are the same, or at the very least, similar. In the

Christian setting, discipleship and mentoring often share common aspects and inter-relate

to each other. Yet the two have differences in that discipleship involves a teacher and a

learner, or a disciple, with a call to follow a teacher or teaching. In addition, discipleship

tends to narrow its focus to the spiritual dimension. Christian mentoring also has the

spiritual focus, but spiritual mentoring is less about telling someone what to do, and more

about helping them mature in their beliefs and behaviors. Anderson and Reese have this

to say about the mentor as a friend:

In the classical world of spiritual direction, the mentor was a guide, a director, a ruler and sometimes, a figure of authority. Often mentors were monastics, priests or clergy scholars who were highly respected in their society. Today it is common for mentors to be acquaintances in informal relationships: teacher and students, coach and team, small groups of friends who meet for coffee and spiritual talk. They gather for prayer, fellowship and spiritual formation. Friendship and hospitality thus offer natural and comfortable settings for spiritual mentoring.85

                                                                                                                         

84 Williams, Potter’s Rib, 69. 85  Keith Anderson and Randy D. Reese. Spiritual Mentoring: A Guide for Seeking and Giving

Direction (Downers Grove, IL: InterVarsity Press, 1999), 79.

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Susan Hunt calls mentoring ‘spiritual mothering,’ and she says, “…My working

definition for the spiritual mothering relationship is this: When a woman of faith and

spiritual maturity enters into a nurturing relationship with a younger woman in order to

encourage and equip her to live for God’s glory.”86 Marsha Sinetar makes this comment

about mentors and mentoring,

Even proven leaders want mentors (or at minimum friends with the mentor’s spirit), in part because they’re reaching into the unknown for self-expression….It’s accepted that many leaders like to go it alone. A mentor of leaders establishes a climate of trust in which two-way discussions can occur….Mentors are congruent: They’re actually who they purport to be, and that trait encourages our congruency.87

Carolyn Duff in Learning From Other Women, offers insight into mentoring

when she says, “In most cases, your woman-to-woman mentoring relationship will be

built on knowing, being know, and caring. Your mentor will respond to the multiple

aspects of your life and guide you toward what is most appropriate and most fulfilling for

you.”88 In As Iron Sharpens Iron, Howard Hendricks offers this definition for mentoring:

“In fact, the simplest definition I know of a mentor is a person committed to two things:

helping you grow and keeping you growing, and helping you realize your life goals.”89

Bernard of Clairvaux was a friend and mentor to Aelred of Rivaulx and had

such an impact on Aelred that he wrote the following perspective on friendship and

mentorship:

For friendship bears fruit in this life and in the next. But what happiness, what security, what joy to have someone to whom you dare to speak on terms of equality as to another self; one to whom you need have no fear to confess your failing; one to whom you can unblushingly make known what progress you have

                                                                                                                         86 Susan Hunt, Spiritual Mothering (Wheaton, IL: Crossway Books, 1992), 46.

87 Marsha Sinetar, The Mentor’s Spirit: Life Lessons on Leadership and the Art of Encouragement (New York, NY: St. Martin’s Press, 1999), 39.

88 Carolyn Duff, Learning From Other Women (New York: AMACOM, 1999), 40.

89 Howard G. Hendricks and William D. Hendricks, As Iron Sharpens Iron: Building Character in a Mentoring Relationship (Chicago, IL: Moody Press, 1995), 25.

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made in the spiritual life; on to whom you can entrust all the secrets of your heart and before whom can place all your plans! What, therefore, is more pleasant than so to unite to oneself the spirit of another and of two to form one, that no boasting is thereafter to be feared, no suspicion to be dreaded, no correction of one by the other to cause pain, no praise on the part of one to bring a charge of adulation from the other. ‘A friend,’ says the Wise Man, ‘is the medicine of life.’ Friendship, therefore, heightens the joys of prosperity and mitigates the sorrows of adversity by dividing and sharing them. Hence, the best medicine in life is a friend.90

This statement speaks of the power of a deep friendship. Friendship is one aspect of a

good and successful mentoring relationship.

Gail Sheehy in Pathfinders defines a mentor as “a trusted friend and

counselor, usually from ten to twenty years older, who endorses the apprentice’s dream

and helps in a critical way to guide him or her toward realizing it.”91 It seems that in both

the literary world and in the secular world, advising, counseling, encouraging, guiding,

sharing friendship, and supporting are all aspects of the mentoring relationship. The

subject of mentoring comes up most frequently in the worlds of business and education.

In education, the mentor is involved with the development of the person. Mentors are

guides who “have something to do with the growing up, with the development of identity

[in the protégé].”92 In the business world, the mentor is more concerned with the

development of contacts and guiding the protégé toward the achievement of skills and

career goals. Scheele defines this type of mentor as “a manager to coach and champion”93

the mentoree or protégé. And, yet another insight is given to the mentoring definition

when Murray and Owen say, “Mentoring is a deliberate paring of a more skilled or

                                                                                                                         90 Aelred of Rivaulx, Spiritual Friendship, trans. Mary Eugenia Laker (Kalamazoo, MI:

Cistercian, 1977), 71, 72.

91 Gail Sheehy, Pathfinders (New York: NY: Bantam Books, 1981), 231.

92 Laurent A. Daloz, Effective Teaching and Mentoring: Realizing the Transformational Power of Adult Learning and Experiences (San Francisco, CA: Jossey-Bass, 1986), 19.

93 A. Scheele, “Second Stage Mentoring,” (Working Women 17 Oct., 1992), 32-35.

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experienced person with a lesser skilled or experienced one, with the agreed-upon goal of

having the lesser skilled person grow and develop specific competencies.”94

Paul Stanley and Robert Clinton, in their book Connecting, have their own

definition for mentoring: “Mentoring is a relational process in which a mentor, who

knows or has experienced something, transfers that something (resources of wisdom,

information, experience, confidence, insight, relationships, status, etc.) to a mentoree, at

an appropriate time and manner, so that it facilitates development or empowerment.95 A

good example of this comes from Muriel L. Cook, author of Kitchen Table Counseling.

She is not a professional counselor but was considered the “Counselor-at-Large at

Multnomah Bible College.”96 After years of being sought by students and women from

around the world for the God-given wisdom she had to share, Cook concludes, “In time, I

came to call this God-given ministry to women ‘kitchen table counseling.’… Although I

am not a professional counselor, I reach out to hurting women sitting across my kitchen

table, using scriptural truth and spiritual encouragement.”97 Janet Schaller offers these

thoughts on the relationship between mentoring and counseling:

Mentoring is not the same as counseling although some of the behaviors may apply to both situations. The relationship is different, and the intent of the mentor and counselor is not the same. As with counseling, successful mentoring involves a change in the person being mentored. A transformation occurs….The word ‘transformation’ itself indicates a move from one ‘form’ to another. When one changes patterns of thinking and preconceived notions, one’s behavior also is altered and one gains a new understanding of self. Women’s growth as person is tied more to making connections than to severing relationships, even with themselves. Whether it is separation or connection that is transformative in

                                                                                                                         94 M. Murray and M. Owen, Beyond the Myths and Magic of Mentoring (San Francisco, CA:

Jossey-Bass, 1991), xiv.

95 Stanley and Clinton, Connecting, 40.

96 Muriel L. Cook and Shelley Cook Volkhardt, Kitchen Table Counseling (Colorado Springs, CO: NavPress, 2006), 8.

97 Ibid., 15.

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mentoring, it is with the context of this one-to-one relationship that transformation takes place.98

Lastly, David G. Benner in Care of Souls introduces the term “spiritual guides”

in the context of mentoring and explains the history of spiritual guides.

While the earliest spiritual guides tended to be clergy and often were monks, over time more and more of those filling this office in the pre-Reformation church of the West were laity. In the Celtic church in Great Britain, several of the most famous spiritual guides were women. Similarly, in the thirteenth century the Dominicans involved nuns in the task of spiritual guidance. The qualifications remained the same; guides were to be persons of insight and discernment who had made progress in their own spiritual pilgrimage and who could lovingly lead others toward spiritual growth.99

It is quite evident that there exist many ways to define the concept of mentoring. But in

all cases, mentoring always involves one person modeling or passing on something

needed in the life of another person to help the receiver grow in knowledge and skills and

increase in maturity.

General Mentoring Overview

Through the years many books have been written on the subject of mentoring,

and most have been written by men for men. A few books on mentoring have been written

by men about mentoring in general. These books have many practical principles and

information that can apply to mentoring either gender. Bobb Biehl gives a comprehensive

overview of mentoring in his book Mentoring: Confidence in Finding a Mentor and

Becoming One. He identifies a trend in academia related to the subject of mentoring, which

is documented by Stephen E. Olsen in his Biola University doctoral dissertation on the

subject of mentoring. Olsen states the following:

Prior to the 1970’s, literature on mentoring was virtually nonexistent. Between 1890 and 1980, Dissertation Abstracts International lists only four dissertations on

                                                                                                                         98 Janet Schaller, “Mentoring of Women: Transformation in Adult Religious Education”

(Religious Education, Vol. 91, No. 2, Spring 1996), 163- 64.

99 David G. Benner, Care of Souls: Revisioning Christian Nurture and Counsel (Grand Rapids, MI: Baker Books, 1998), 30.

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the subject; whereas between 1980 and 1984, over 100 dissertations on mentoring are cited in the field of education alone. Gray (1986) notes that over 400 articles and research studies focused on mentoring in the years between the mid 1970s and 1986. This literature production has continued unabated. In the 4 years between 1988 and 1992, the Dissertation Abstracts computer database lists 372 dissertations that use the word mentor as a key word; and between January 1993 and June 1994 alone, there are an additional 143 dissertations on mentoring.100

Biehl believes mentoring is critical for this present generation. He explains, “Mentoring

is the bridge that will connect, strengthen, and stabilize future generations of Christians in

an increasingly complex and threatening world.”101 It has often been said that Christianity

is only one generation away from extinction. Therefore, any development one can

achieve towards making mentoring a priority in programming, training, and in the life

experience of one’s circle of influence as a Christian merits the time, study, and attention.

Biehl also makes an important point by saying, “It may not be popular to say so these

days, but another advantage of same gender mentoring is that men understand men and

women understand women.”102

Drs. Les, III, and Leslie Parrott, authors of The Marriage Manual, emphasize

the importance of passing on information from one generation to the next by saying,

“Down through the centuries, young people have learned most through careful

observation of those who are more experienced….Throughout human history, mentoring

has been the primary means of passing on knowledge and skills in every field and in

every culture.”103 Dr. Charles Swindoll underlines the value of supportive relationships.

He makes this observation: “Many in God’s vineyard are ‘dying on the vine’ for lack of

encouragement from other believers….The idea is this: An encouraging comment gives

                                                                                                                         100 Bobb Biehl, Mentoring, 57, 11.

101 Ibid., 15.

102 Ibid., 65.

103 Drs. Les III, and Leslie Parrott, The Marriage Manual (Grand Rapids, MI: Zondervan Publishing House, 1995), 7, 12.

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us emotional strength, lightens our heart, and firms up our resolve. One kind word can

make a bad day much more bearable.”104 In an article for Christian Education Journal,

James M. Houston adds,

What the therapist is for secular society, the mentor/spiritual director is becoming for the church…caring, sensitive, approachable friends who help us negotiate through the labyrinth of life, and who warn us of the moral pitfalls along the way, are of inestimable value. Open, honest feedback is hard to obtain in impersonal structures, bureaucracies, and competitive rivals. There we are afraid to ask, to be vulnerable, and to live openly.105

J. Robert Clinton introduced a way to look at the differing roles a mentor

serves. He suggests nine types of mentoring relationships in his work entitled The Mentor

Handbook:106 Table 1. A variety of types and functions in mentoring relationships

TYPE CENTRAL THRUST OF EMPOWERMENT Discipler Enabler for the basics of following Christ Spiritual Guide Provides accountability for spirituality and spiritual disciplines,

growth and maturity, direction and insight for decision making Coach Provides skills, application, motivation to use, needed to meet a

task Counselor Offers timely advice; correct perspective on viewing self, others,

circumstances and ministry Teacher Provides knowledge; motivation toward learning, knowledge

and understanding of a particular subject Sponsor Provides career guidance, protection and development within or

as the leader moves upward an organization Contemporary Model

A living, personal model for life or ministry who exemplifies and inspires emulation and is a means for acquiring values and skills by vicarious learning

Historical Model Teaches dynamic principles and values for life and ministry; examples of those who “finished well”

Divine Contact Timely guidance or discernment perceived as divine intervention

                                                                                                                         104 Charles Swindoll, “Does Your Figure of Speech Look Fat?” in Kindred Spirit (Dallas, TX:

Dallas Theological Seminary Publishers, Summer, 2008, Vol. 32, No. 2), 19.

105 Houston, The Mentored Life, 81, 82.

106 J. Robert Clinton and Richard W. Clinton. The Mentor Handbook (Altadena, CA: Barnabas, 1991), 2-23.

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Clinton draws attention to the fact that mentoring can be manifested in many different

ways. It often depends on what the mentor has to offer and what the mentoree needs. Each

mentoring relationship has its own unique characteristics.

Brian A. Williams, author of Potter’s Rib, approaches mentoring from the

standpoint of its results. He offers these thoughts:

…Mentoring is not self-mastery for the sake of self-sufficiency, that it does not provide us with rational techniques for the sake of speedy progress, and that it does not lead us toward a fashionable lifestyle promising self-fulfillment. Instead, we described mentoring for pastoral formation as a) grounded in deepening friendship, b) turned toward the work of Christ and the Spirit, and c) taken up with dying to self, putting on Christ, and preparing to serve the church and the world.107

Keith Anderson concurs with Williams. In his book Spiritual Mentoring, Anderson

describes mentoring as “having a trajectory, an aim, a target and a purpose.”108 He says

that “mentoring is not mindless or soulless meandering but a journey that recognizes

itself as pilgrimage, a journey with a spiritual or devotional purpose, and that it is the task

of the mentor to help us sink deep enough into our lives to discover that purpose.”109

Henri Nouwen adds this insight about the value of a selfless mentor:

In our society plagued by fear, anxiety, loneliness, depression, and a sense of being lost, we keep looking for guides. We so much hope that someone – a guru, spiritual director, or soul friend – can help us make sense out of our confusion and can show us a way to inner wholeness, freedom, and peace. We look mostly for men and women with a reputation, with wisdom, psychological insight, spiritual sensitivity, and solid life experience.110

As Iron Sharpens Iron by Howard and William Hendricks, specifically targets

mentoring to men. Like Brian Williams, the Hendricks also emphasize the goal of

mentoring when stating,                                                                                                                          

107 Williams, Potter’s Rib, 249.

108 Anderson and Reese, Spiritual Mentoring, 48.

109 Ibid., 48.

110 Henri J. Nouwen, Adam, God’s Beloved (Maryknoll, NY: Orbis, 1997), 86-87.

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At their best, mentors nurture our souls. They shape our character. They call us to become complete men, whole men, and by the grace of God, holy men. The Bible puts it this way: ‘As iron sharpens iron, so one man sharpens another.’ (Proverbs 27:17).111

Even though the Hendricks focus their book primarily towards men mentoring men, they

strongly emphasize that it includes many helpful insights, principles, and information on

mentoring in general. They include this statement:

Of course, mentoring is a process that can benefit women as well as men, so by targeting this discussion toward men we do not mean to exclude women. All of the concepts and principles described here probably apply equally to women as well as men, and except for a few obvious cases, female readers can probably substitute the words ‘woman’ or ‘women’ for the words ‘man’ or ‘men,’ without changing the substance of what we have to say.112

Their acknowledgement of mentoring as being necessary and valuable in anyone’s life is

reflected in the five benefits identified: “A mentor (1) promotes genuine growth, (2) is a

model to follow, (3) helps you efficiently reach your goals, (4) plays a key role in God’s

pattern for your growth, and (5) benefits other people in your life.”113

It remains true that broad principles related to mentoring can be applied to

both men and women, but specific needs of men and women are best passed on in the

context of relationships between the same gender. Men often relate differently than

women and books specific to women will most adequately address the unique needs of

women.

Women Mentoring Women

This study addresses the need for women to develop deep and meaningful

friendships with their female peers and with older, more mature Christian women.

Although there exists a great deal of good information on the subject of mentoring, much                                                                                                                          

111 Ibid., 18.

112 Hendricks and Hendricks, As Iron Sharpens Iron, 10.

113 Ibid., 25.

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of it focuses on men mentoring men. There remains limited and less specific material

addressing women mentoring women. However, considering the many ways that God

created males and females differently from one another, it would follow that mentoring

for women would be even more helpful when provided by a woman.

Vickie Kraft states in Women Mentoring Women, “Many young women today

come to Christ who have not been reared in godly homes….These young women don’t

know what a godly woman, wife, or mother is like, and they need to have that modeled

before them. And no one can model a godly Christian woman except…a godly Christian

woman.”114 Kraft also has this to say about women needing other women: “There is

almost no limit to what women can do today. They can evangelize, teach, serve on church

staffs and committees, and be administrators. They can be involved in educations at every

level, from preschool to graduate school; in children’s and youth ministries; in music, art,

and drama. They can help the poor and needy in practical ways. Most of all, women can

encourage women in this complex and confused society.”115

Throughout history, women have learned from other women. Carolyn Duff

observes this about women, “We have learned by watching and being guided by our

mothers, our grandmothers, our aunts, teachers, coaches, counselors, professors, sisters,

and friends. We have studied in the kitchens and gardens of women with degrees in

living. Through stories and example, by answering our questions and nudging us with

their own, women have passed on to other women lessons in how to live. More

specifically, women have taught us how to recognize, understand, and respect ourselves

as rich, complex female beings.”116

                                                                                                                         114 Vickie Kraft, Women Mentoring Women (Chicago: Moody Press, 1992), 27.

115 Ibid., 21. 116 Duff, Learning From Other Women, 37.

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In an article in Higher Education Research and Development, researchers

from Flinders University, Australia, report on mentoring among women and they make

the observation that historically mentoring has been an informal process. This process

happens when a mentor and mentoree meet spontaneously, form a relationship, and meet

for the purposes of assisting the mentoree in development of her career relevant skills.

More recently, these researchers have observed that a trend towards formal or assigned

mentoring relationships has developed in organizations. Mentoring relationships have

been reported to have overwhelmingly positive learning experiences for both the mentor

and the mentoree. Those who have been engaged in mentoring relationships mention

many beneficial outcomes for the mentoree, such as encouragement, networking,

empathy, contact, and increased self-confidence.117

Carolyn S. Duff, in Learning From Other Women, states, “At work, women

have been mentored by men, in the male tradition, producing results that reflect and

perpetuate the existing system.”118 This is not to say that men can’t be wonderful career

and spiritual mentors, because they can. Women need men to provide information,

coaching, opportunity, and support for their professional development. However,

according to research done by Shaunti and Jeff Feldhan, “More than a man, a woman will

be regularly hit by unresolved emotional issues or hurts from a conversation or concern

from last night, last month, or ten years ago.…If this is the way a woman is wired, it

would be irrational for her not to address something that has circled back around.”119

Also, Carolyn Duff further explains, “Women need women as mentors because only

                                                                                                                         117  Maria Gardiner, Marika Tiggemann, Hugh Kearns and Kelly Marshall, “Show Me the

Money! An Empirical Analysis of Mentoring Outcomes for Women in Academia,” Higher Education Research and Development Vol. 26, No. 4, December 2007, pp. 425-442.

118 Duff, Learning From Other Women, xiii. 119 Shaunti Feldhan and Jeff Feldhan, For Men Only: A Straightforward Guide to the Inner

Lives of Women (Atlanta, GA: Multnomah Publisher, Inc, 2006), 58-59.

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women can truly empathize with the experience of being a woman.”120 In the British

Journal of Theological Education it was noted that an “ethic of care” exists as a needed

element in mentoring, especially among women:

Mentoring also has the potential to model what Carol Gilligan (In a Different Voice, 1982) called an ethic of care. The ethic of care is crucial for the development of a strong, supportive community that nurtures faculty staff and students and embraces difference. This ethic of care is of crucial support, especially for the women in theological education who seem to face special challenges. It embodies both relatedness and responsiveness.121

The nature of woman-to-woman mentoring allows women the opportunity to

share their frustrations, emotions, worries and experiences with other women who can

relate to being female. Women mentors can provide objective and encouraging feedback

and insights, as well as help to strengthen another woman’s personal relationships and her

relationship with the Lord. Woman-to-woman mentoring also benefits ministry decisions,

family decisions, or specific life challenges as a woman. “Woman-to-woman mentoring

allows for uncertainty as a fertile condition from which decision and action grow….The

process in woman-to-woman mentoring is one of discovery.”122

Many of the researchers on women’s needs and issues agree that women

minister to each other most effectively. As Duff states, “The nature of woman-to-woman

mentoring is that it invites and allows us to share our frustrations and worries with a

person who can relate to our lives.”123 To be an effective mentor to another, one must

learn how to listen, identify with another’s situation, and bring to the relationship mature

wisdom and experience that will challenge the other to grow relationally, mentally, and

spiritually.

                                                                                                                          120 Duff, Learning From Other Women, 4.

121 Leona M. English and Lorna Bowman, “Working With Experience: The Mentor, the Context, the Possibility,” British Journal of Theological Education 12, no. 1 ( August 2001): 40-56.

122 Ibid., 43.

123 Duff, Learning From Other Women, 111.

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Deborah Tannen in her extensive research on the differences between the way

men and women communicate offers these insights:

…To him, talk is for information….But to her, talk is for interaction. Telling things is a way to show involvement, and listening is a way to show interest and caring.…In our culture, most people, but especially women look to their closest relationships as havens in a hostile world….For grown women…the essence of friendship is talk, telling each other what they’re thinking and feeling and what happened that day….When asked who their best friends are, most women name other women they talk to regularly.124

Women communicate as part of their relational style and to get and keep connected.

Tannen goes on to say that many women approach the world “as an individual in a

network of connections…. Conversations are negotiations for closeness in which people

try to seek and give confirmation and support, and to reach consensus. They try to protect

themselves from others’ attempts to push them away. Life, then, is a community, a

struggle to preserve intimacy and avoid isolation.”125 Schaller agrees with Tannen and

adds this insight regarding women mentoring women,

…A one-to-one relationship with someone who has experienced a journey of transformation makes it safe, if not always easy, to talk about one’s own experiences and to share one’s questions, secret fears, past hurts, and hope. For too long women have been taught to claim the male experience of discontinuity and separation as the norm, yet women’s experience is more likely to be one of continuity and connection. A mentoring relationship could encourage a woman to claim her emerging, nascent self, a self more truly reflecting the image of God in which she was created.126

Mentoring can be a formal or informal relationship. English and Bowman in

the British Journal of Theological Education assert the following about the mentoring

relationship:

                                                                                                                         124 Deborah Tannen, You Just Don’t Understand (New York: Harper Collins Publishers,

2007), 80-81.

125 Ibid., 25.

126 Schaller, Religious Education, 167.

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…The quintessential mentoring relationship [is one] in which one mentor is paired with one mentee. This can be a serendipitous combination of two people for the purpose of sponsoring or promoting the other's development. The type of mentoring being promoted here is more informal than the organised (sic), planned and monitored mentoring that can also help mentees and mentors benefit from the exchange of mentorship.127

For the purposes of this study the focus will stay primarily on mentoring as an arranged,

informal relationship in which the older or more experienced student is trained formally

to informally to relate to and offer their eyes, ears, voice, and experience, to a younger or

less experienced student. The mentor holds a shared desire to grow in maturity in Christ.

When a woman seeks to be mentored by another woman, she seeks to benefit from and

be enhanced by the other woman’s wisdom and her experience.128 As Brian Williams

describes in Potter’s Rib, “…to help them explore the overlapping contours of who they

are in Christ and what they are called to do for Christ. This is the overlap of their being

and their thinking under the indigenous pressures, responsibilities, and tasks of doing

pastoral ministry…”129

Many intelligent women know that they would benefit from learning

connections with other women, but they hesitate to initiate the relationship.130 Initiating

the mentoring relationship can be hard for some younger women since they sometimes

feel a personal rejection of themselves as a person if the older woman does not respond.

In these cases it would be more helpful if the more mature woman would approach the

younger woman and initiate the conversation and introduce the possibility of starting a

mentoring relationship. Older women should show sensitivity regarding the reluctance of

some younger women who appear more shy and reserved and respond more

                                                                                                                         127 English and Bowman, British Journal of Theological Education 12, 40-56.

128 Duff, Learning From Other Women, 113.

129 Williams, Potter’s Rib, 55.

130 Duff, Learning From Other Women, 14.

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enthusiastically to those younger women who tend to be more direct and outgoing. Duff

offers these observations about the protégés or the mentorees:

Protégés, however, must be willing and able to hear and accept critical feedback from their female mentors. Constructive honest criticism and positive encouragement are vital elements in a powerful mentoring relationship. The value of a mentor is stated well by Duff saying,…often the greatest gift a woman mentor can offer is her ability to recognize and encourage your talents and powers. A good mentor will mentor you, not recreate herself. She will coach, guide, and encourage you to become the best of yourself.131

Marsha Sinetar also indicates that there are signs of productive mentors that one should

look for: • They affirm life and further its potential. • They enter into authentic dialogue because, at heart, they are genuine and

emotionally available. • They set clear boundaries for self-and-other. • They embody values and virtues others merely extol (“walk the talk”). • They stabilize people in a continuity of effort because they themselves are

grounded.132

Bev Hislop encapsulates the concept of women as mentors by saying, “What

is the essential nature of a woman? She is at the core a life-bearer and a nurturer. She is a

companion, one who comes alongside to enhance another. She was designed for life-

giving relationships.”133 Since God created the female to give birth, she is a “life-giver.”

Mentoring another woman through her experiences becomes a life-giving relationship. A

“life-giving relationship” would be one in which through encouragement and nurture,

spiritual and emotional growth occurs, thus contributing to the enrichment of another’s

life.

Since God created women as life-bearers and nurtures, relationships play a

key role for women. “Women are particularly good at reading the character of people, of

                                                                                                                         131 Ibid., 71, 89.

132 Sinetar, The Mentor’s Spirit, 146.

133 Hislop, Shepherding a Woman’s Heart, 47.

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leading relationally, and of functioning from an ethic of care,”134 observes Hislop.

Participation in the roles of pastoral care, shepherding, and mentoring gives a woman the

opportunity to minister to other women in a way that only a woman can do. Hislop makes

an important point when stating, “Today women have to be intentional about finding

ways to enter community, to connect with one another. The need for input, care, and

shepherding from other women is heightened even further because these kinds of

relationships are not readily available. They are not built into the everyday life of most

women.”135

Sandy Sheehy has also discovered the importance of relationships in a

woman’s life. She states in Connecting,

Today…an increasing number of psychologists and sociologists on the cutting edge of women’s development contend that female friendship is indeed a primary bond. Their research reveals that over the course of our lives, the ability to form and maintain solid, rewarding friendships with other women is essential both to our personal growth and fulfillment and to the health of our sexual and family relationship.…Women today sense that we need female friendship more than ever. Our lives are moving so quickly, and everything from technology to the concept of what constitutes a family is changing so fast that we must look to our women friends to provide both stability and a reality check…136

These relationships involve mutual acceptance, caring, and sharing. Dr. Deborah

Newman posits, “I think women grow, heal, and change in the context of supportive

relationships.”137 And as with any relationship, it requires priority, respect, and attention

if they intend to succeed and survive.

                                                                                                                         134 Ibid., 72.

135 Ibid., 79.

136 Sandy Sheehy, Connecting: The Enduring Power of Female Friendship (New York, NY: HarperCollins Publishers, Inc., 2000), xvi.

137 Deborah Newman, Passion on Purpose (Wheaton, IL: Tyndale House Publishers, 2003), 165.

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Women in the twenty-first century have many roles, responsibilities, and goals

which they fill, and which intertwine with each other. Coomes and DeBard report that

Millennial students have different experiences and expectations regarding gender and

sexism. They observe the following about the young women:

This generation holds attitudes about appropriate roles for women that are much more egalitarian than in earlier generations. This is a generation that has seen a rise in women as leaders in peer culture, government (Hillary Clinton, Madeline Albright, and Condoleezza Rice), business, and many other areas. Millennial students have decreasing expectations that women’s place is restricted to the home, with only 21.5 percent of students agreeing that ‘the activities of women are best restricted to home and family’ (Sax and others, 2001, 32).138

This younger generation looks at life and understands the roles of women differently

from previous conservative evangelical generations. Bridging that gap through mentoring

will benefit all generations and help them learn from and understand one another better.

Howe and Strauss add this important observation about the Millennials and

their relationships: “Part of the ritual of going to college in the past was a separation from

former relationships, including friends and parents. However, new technology ‘is making

it harder for Millennials to “let go” of their old high school worlds, to replace old friends

with new ones.’”139 C.A. Barnard is concerned that steady use of cell phones makes the

task of building community on campus more difficult as face-to-face discussions have

been replaced with chatting on the phone.140 With the rise and popularity of technology

students regularly use instant messaging (IM), Facebook, and email to keep in touch with

others rather than meeting face-to-face. Although technology offers students the

                                                                                                                         138 Ellen M. Broido, “Understanding Diversity in Millennial Students,” Serving the Millennial

Generation, New Directions for Student Services, No. 106, Wiley Periodicals, Inc., (San Francisco: Jossey-Bass, Summer 2004), 78.

139 Neil Howe and William Strauss, Millennials Go to College, 2nd Ed., (USA: LifeCourse Associates, 2007), 93.

140 C. A. Barnard, “The Impact of Cell Phone Use on Building Community.” Student Affairs Online, 2003, 4, from http://studentaffairs.com/ejournal/Fall_2003/CellPhones.html. Retrieved Nov. 4, 2003.

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opportunity to remain in close contact with previous friends and family, it can become an

obstacle to students developing friendships and community where they live. E-ties need

to “…supplement not supplant face-to-face connections.”141

Research by Jean Twenge shows that this new ‘Gen Me’ generation (born

1982-2000-something) does not just question authority, they disrespect authority entirely.

“Gen Me trusts no one, suggesting a culture growing ever more toward disconnection and

away from close communities. Trusting no one and relying on your self is a self-fulfilling

prophecy in an individualistic world where the prevailing sentiment is ‘Do unto others

before they do it to you.’”142 Relationship stands at the heart of mentoring. If authority

fails to be even respected, often mentoring can bridge that gap by building trust and

confidence so that learning can be passed on without coming across as “an authority.”

Through the mentoring process the needs and issues that women encounter or deal with

come to the light and can be faced, addressed, and hopefully healed. Otherwise, the need

for professional counseling can be determined and recommended.

Many women have gained knowledge, experience, and insights from their life

experiences. They need to share what they have learned with those who come after them

to enhance the future of the next generation. In Donna Otto’s book on mentoring, she

explains,

A heart for God, a teachable spirit, the Lord’s perspective on time, a solid knowledge of their faith, the ability and boldness to share their beliefs, a commitment to people, a warm hospitality for all who come their way, a loving availability, and an accepting, affirming spirit – these are the traits of the woman of God, the Titus woman, the older woman who can make a difference for God’s kingdom by passing on His truth and His values to the next generation.143

                                                                                                                         141 Broido, Serving the Millennial Generation, 91.

142 Jean M. Twenge, Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled – and More Miserable Than Ever Before, (New York, NY: Free Press, 2006), 28, 36.

143 Donna Otto, Finding a Mentor, Being A Mentor (Eugene, OR: Harvest House Publishers, 2001), 120-121.

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A mentor needs to address every area of a mentoree’s life, for women need

help in a variety of areas, whether it be relational, spiritual, emotional, or even physical.

The Apostle Paul exhorts believers when he says, “And concerning you my brethren, I

myself also am convinced that you yourselves are full of goodness, filled with all

knowledge and able also to admonish [counsel/ mentor] one another”  (Romans  15:14).

Whether mentoring is formal or informal, the relationships still involve trust,

commitment, communication, and time to know and be known by another person.

Mentoring means connecting with other women who will be a resource and

encouragement for one’s career, faith, relationships, and life development. Duff

emphasizes the importance of women connecting when she says, “When women come

together for the purpose of connecting as women and sharing who they are with one

another, we create an opportunity to discover ourselves and who we can become.”144

Robert Lewis adds his insight about mentoring and women today:

…to correct the course many women are on today…What is needed is a multitude of wise mentors. Some women are already doing this, but we need more. I believe younger women would love for older, life-smart woman to step forward and courageously speak into the confusion and empty rhetoric of much of today’s modern femininity and offer rock-solid ways to build a life. They yearn for the life coaches…women who can point them to a life that is not only sensible and satisfying (Titus 2:5) but one that can go the distance without pulling up somewhere lame with regret.145

As a woman grows in her knowledge of God and His Word in an

intergenerational mentoring relationship, a good older mentor will impart skills and

wisdom acquired through experience while nurturing the younger mentoree’s innate gifts

and abilities. It is said of Teresa of Avila in her mentoring relationship with Jeronimo

Gratian that, “…likely at that stage in her life she also needed to share what she had

learned with someone younger and less experienced. Both individuals benefited from the

                                                                                                                         144 Duff, Learning From Other Women, 139.

145 Lewis, The New Eve, 13.

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interchange that occurred.”146 Leona English adds from her research on Teresa of Avila

some desired characteristics of a mentor:

In general, the person is more experienced, willing to take on the role of mentor, and considered to be a model person for assisting others….The mentor chosen by the protégé/[mentoree] had a common vision with the protégé/[mentoree] and was capable of assisting him or her in fulfilling a dream….Perfection is also not a qualification, but experience and willingness to give time and assistance are.147

As Leona English studied the life of Teresa of Avila, she examined the

mentoring relationships that occurred between Teresa and such individuals as Peter of

Alcantara, St. John of the Cross, and Jeronimo Gratian. Peter of Alcantara is described as

being an elderly Franciscan, “an old man of about sixty” says Teresa in her book Life

(XXVII, 16-17). Teresa was fifty-two years of age and St. John of the Cross was twenty-

five, while Jeronimo Gratian was thirty, and she was sixty by the time they met.148 These

relationships demonstrate the value of intergenerational mentoring.

Robert Lewis uses Barbara Bush as an example to emphasize the powerful

influence older women can have on the lives of younger women when he relates this

story:

Years ago Barbara Bush, first lady of [former] President George Bush, was invited to give the commencement address at the all-female Wellesley College….Her acceptance unfortunately stirred up a furor. The modern Wellesley girls could not imagine what Mrs. Bush could offer them. She was clearly too old, too traditional, and too yesterday to have anything relevant to say to them. The first lady didn’t flinch. Drawing on experience, proven wisdom, and a big-picture perspective of life, she spoke to the students about making wise choices. Here’s part of what she had to say: ‘The…choice that must not be missed [as a woman] is to cherish your human connections; your relationships with family and friends.…At the end of your life, you will never regret not having passed one more test, not winning one more verdict or not closing one more deal. You will

                                                                                                                         146 Leona English. “The Tradition of Teresa of Avila and Its Implications for Mentoring of

Religious Educators,” Religious Education 91: (1996), 99.

147 Ibid., 98.

148 English, Religious Education 91, 91, 92, 94.

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regret time not spent with a husband, a child, a friend or a parent.’ Real womanhood is about choosing wisely.149

This is an example of an older, more life-experienced woman mentoring a younger

generation of women albeit in a large non-intimate setting.

Author Jeanne Hendricks, in A Woman for All Seasons, comments on the lack

of value society places on the older generation when saying,

Our society has brainwashed us with the falsehood that old women are useless. So often, when they can no longer work the eight-to-five shift, or at least run the vacuum cleaner, we set them in a rocking chair in front of the television set. There their minds become removed from reality, duped, and deteriorated. We feed them tranquilizers, waiting for some vital organ to lapse, hoping they will slip away ‘without suffering.’ What a waste of wisdom and vitality!150

This could remain the sad state of affairs of the twenty-first century if value is not placed

on intergenerational opportunities. For the first time in history there exists seven

generations living at the same time. The younger generations need to take advantage of

the opportunity and rare privilege to learn, glean, and benefit from the life experiences

and wisdom of those from generations who have gone before them. And the older

generations still have the opportunity to use their gifts and experience to impact, nurture,

and encourage a younger generation.

Donna Otto makes this relevant statement from a conversation with Elisabeth

Elliot Gren who said, “‘The retirement years present us with serious temptations – to

idleness, to self-indulgence, to pampering. This is a colossal waste of God-given gifts.

God has given wisdom, strength, experience – and He is giving us the gift of old age.’

Hearing Elisabeth’s comment, I couldn’t help wondering why older women aren’t

seeking out younger women more today.”151 The older woman can encourage the

                                                                                                                         149 Barbara Bush’s commencement address is available from the Wellesley Website,

http://www.wellesley,edu/PublicAffairs/Commencement/1990/bush.html Robert Lewis. The New Eve. (Nashville: B&H Publishing Group, 2008), 83.

150 Jeanne Hendricks, A Woman for All Seasons (Nashville: Thomas Nelson, Inc., 1977), 92.

151 Otto, Finding a Mentor, Being A Mentor, 136.

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younger woman and help her to see that she can survive the struggles that life presents.

Through sharing conversation, life experiences, and faith, the older woman can help the

younger woman learn how to live a life that honors God. By the very fact that the older

woman has lived through many of the challenges that the younger woman now faces she

can give the younger woman hope and encouragement that she, too, can endure and

survive.

If we seek to address the needs and issues of women through mentoring while

they attend seminary, possibly we can have the opportunity to change the societal trends

of not valuing older generations. Tapping into the wisdom and experiences of older

people can contribute towards developing healthier and stronger workers for God’s

Kingdom. Being a spiritual and trusted mentor for a woman seminarian provides the

opportunity to instill Christ-confidence so that when she leaves seminary she can face the

world more effectively, efficiently, and eagerly for the Lord. Mentoring offers an

excellent way to invest in a female student’s life and contribute to the building up of

God’s Kingdom. Donna Otto summarizes with this statement, “Having our heavenly

Father’s perspective on time also means realizing that we are to invest in the next

generation of His people.”152

Peer Mentoring

Unlike the older woman mentor as described in Titus 2, peer mentors are often

the same age, or close to the same age and are in similar life circumstances. Therefore,

peer mentors can share needed information, encouragement, and insights into their

common experiences. Peer mentors tend to be close friends as those who share age and

stages of life, family and circumstances. Peer mentors can help one another get into the

                                                                                                                         152 Ibid.,117.

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swing of an environment by sharing what they observe and what they learn from their

colleagues’ experiences.153

David G. Benner, in his book Sacred Companions, emphasizes that “deep

knowing of self and God requires deep knowing of and by others. Intimate relationships

with others prepare us for intimacy with God.”154 The Christian doctrine of the Trinity

places connected otherness at the very heart of the nature of God. Bev Hislop, in

Shepherding a Woman’s Heart, recommends that “it is time to consider the directive of

Titus in light of the increased emotional and spiritual needs of women.”155 She makes the

following suggestions:

…Given today’s societal and historical changes, what women face today necessitates care specific to the needs of women along with relevant biblical input….To be effective in shepherding women we must be responsive to a woman’s gender-specific characteristics, behaviors, and needs. To do that, we must understand what those characteristics are and how they are unique to women, and that includes looking at the physiological, psychological aspects of a woman’s life as well as identifying the characteristics of a woman’s cognition and communication. Women bring deeper understanding to women with the physiological issues that define womanhood. Who can understand the pain of childbirth but someone who has also pushed, cried, screamed, and rejoiced?... Menopause symptoms do not sound reasonable to someone who has not repeatedly wakened in the middle of the night soaked – and startled resulting in serious sleep deprivation.156

Gail Sheehy’s work New Passages: Mapping Your Life Across Time, provides

a comprehensive model of understanding the life cycles for men and women individually.

Sheehy makes the point that throughout each decade of life, women process differently

than men, although that difference will vary across the life map. Women’s pastoral care

                                                                                                                         

153 Duff, Learning From Other Women, 124.

154 David G. Benner, Sacred Companions: The Gift of Spiritual Friendship and Direction (Downers Grove, IL: InterVarsity Press, 2002), 41.

155 Hislop, Shepherding a Woman’s Heart, 85.

156 Ibid., 85, 58, 61.

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and nurture needs to be responsible to pay attention to being able to provide that care in a

truly effective and specific way.157

Beverly Hislop states that relationships are a primary concern for women. This

difference between pastoral care to women and pastoral care to men has been observed in

counseling settings and Hislop has determined the following list of those differences: 1. Women, single and married, struggle more with relational issues than

men. 2. Women usually want support and understanding. 3. Women feel excessively responsible for others. 4. Women put feelings before thoughts. 5. Women manage stress with a relational response.158

In A Woman’s Search for Worth, Dr. Deborah Newman explored the

definition of womanhood. She asked women the question, “What do you enjoy most

about being a woman?” She found that most women responded “by saying they like the

depth and warmth, the connectedness, of their relationships. They like that they know

what is going on in the lives of their spouses, children, friends, mothers, and others. By in

large, women cocoon themselves in an intricately woven fabric of relationships…. Most

of us define womanhood by our relationships.”159 Goodman and O’Brien add,

“Friendship matters to women; it matters a lot; women today – with lives often in

transition – depend on friends more than ever. Many who once believed family was the

center of life, with every myth and movie and fairy tale having the same married-happily-

ever-after ending, now know that friends may be the difference between a lonely life and

                                                                                                                         157 Gail Sheehy, New Passages: Mapping Your Life Across Time (New York: Ballantine,

1995), 11-13.

158 Hislop, Shepherding a Woman’s Heart, 67-72.

159 Deborah Newman, A Woman’s Search for Worth. (Wheaton, IL: Tyndale House Publishers, 2002), 19-20.

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a lively one.”160 This expressed the essence of friendship and should also be said of and

experienced in the mentoring relationships between women.

Stanley and Clinton reserve a whole chapter in their book Connecting, to peer-

mentoring. Their description of peer mentors is: “…We see peers as mentors of one

another….They are the same age and share more common experiences…”161 They go on

to say that peer mentors are “…more relaxed, relevant, and open with one

another….These qualities in the relationship…enable peers to stimulate, interact, and

hold one another accountable at a more personal level.”162 Stanley and Clinton

summarize by recommending a “circle of accountability”…and note that the “lone-

ranger” approach leads to spiritual ill-health. They state that “we need a balance of three

types of mentoring relationships: 1.) Upward mentors…who have gone before and can

show the way; 2.) Downward mentors…who shake our complacency, renew our

convictions, refreshingly keep us on our toes, and multiply our ministry for His

Kingdom; and 3.) Peer co-mentors…who know us, identify with us and provide mutual

stimulation and personal accountability.”163

In the corporate and business world researchers have found that peer

mentoring adapts well to today’s work climate. Normally these peer mentors are close to

the same age. They embrace peer mentoring because they prefer to see each other as a

team. For many women today, peer mentoring helps women keep going from day to day

and enable them to fit into a system women didn’t create.164 In the seminary setting peer

mentors have the opportunity to share with other students from their mutual seminary                                                                                                                          

160 Ellen Goodman and Patricia O’Brien, I Know Just What You Mean (New York: Simon and Schuster, 2000), 12.

161 Stanley and Clinton, Connecting, 166-67.

162 Ibid., 166.

163 Ibid., 167.

164 Duff, Learning From Other Women, 124, 127.

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experiences and offer encouragement and help as they adjust into the unique

circumstances and challenges of seminary life. Peer mentors can be confidants,

counselors, and coaches for one another. As the peer relationships evolve and become

more personal and committed, the peers can offer one another affirmation,

encouragement, confirmation, emotional support, personal feedback and friendship.

Multi-Cultural Mentoring

According to Christian values and beliefs, mentoring is appropriate for any

culture or ethnicity. Though the methodology of mentoring might have to be adapted for

different cultures, the goal or desired results remain the same for anyone of any culture.

The common goal of mentoring is for growth, transformation, and healing through

gaining insights, knowledge, and relationship with another Christian. In The Negro

Educational Review, from an article entitled “Race Still Matters: Considerations for

Mentoring Black Women in Academe,” the researchers concluded that “whether the

mentor is Black or White, male or female is unimportant. What is more important is that

the mentor is genuine and seeks to assist the protégé in having a successful academic

career.”165

At the same time, research indicates that female needs may sometimes differ

related to ethnicity. Two of the largest ethnic groups attending DTS are the black

international students and African Americans and the Asian international students. In

African American Pastoral Care, author Edward P. Wimberly states that “children born

after 1960 feel less parented than those of previous generations. Within the African

American community, the foundations of the black extended family are crumbling,

single-parent families are on the increase, and even in a two-parent home, both must

                                                                                                                         165 Sharon L. Holmes, Lynette Danley Land, and Veronica D Hinton-Hudson, “Race Still

Matters: Considerations for Mentoring,” The Negro Education Review, Vol. 58, nos.1-2 (Spring/Summer, 2007): 121.

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work if the family is to survive economically which contributes to the feeling of not

being adequately parented.”166 The major tasks of young adulthood, now, more than ever

before, require making important life choices without having had good role models or

stable family conditions. These choices include deciding how to survive economically,

decisions regarding marriage (or not), whether or not to establish a family, and making

choices regarding what role faith and religion will play in life.

When giving pastoral care to the African American, Wimberly makes the

important point that one should take narrative (telling personal stories) seriously, with the

specific task of narrative pastoral care with these young adults. He holds the view that

pastoral care to this ethnic group needs to include establishing an atmosphere in which

young adults feel free to share their stories. This type of pastoral care that includes

narrative helps to enable the young adult to share what it is like to face the outside world

and enables them to discern God’s presence and story working in his or her life. “Stories

function in the caring setting to bring healing and wholeness to the lives of persons and

families within the black pastoral-care context.”167 The major concern for the future is to

maintain the indigenous, spontaneous form of caring through stories that exist in the

African American tradition.168 Henry Mitchell and Nicholas Lewter call these types of

stories soul theology, which is the core belief-system that gives shape to the world, and

shows how African American people have come to grips with the world in a meaningful

way.169 Female African American students and the black international female students

                                                                                                                         166 Edward P. Wimberly, African American Pastoral Care (Nashville: Abingdon Press, 1991),

57-58.

167 Ibid., 11.

168 Ibid., 104, 105.

169 Henry Mitchell and Nicholas Lewter, Soul Theology (New York: Harper & Row, 1986), 11.

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struggle with many issues and need to have the specific care, nurture, and mentoring that

includes narrative to help them through this crucial stage in their lives.

Women of different cultures or ethnic groups will need to assess their

connection with their mentor and be sure there exists understanding and a perceptive

attitude concerning cultural or ethnic differences. Carolyn Duff makes these observations

about intercultural mentoring relationships:

Women of color need one another, not only to advance one another’s careers, but for emotional and relationship support as well. A woman named Nicole, an African American woman and experienced management consultant…explained: ‘African American women are bicultural. The members of this group are American by nature and African American by nurture. We come together as a group to acknowledge and protect the “inner me,” the self voice inside that tells me what I need to be about.’

Women of particular races or ethnicities...give women of non-Eurocentric backgrounds places to come together and learn from one another how to succeed in their bicultural lives and careers.170

When working with, counseling or mentoring an individual from another

cultural background, one must take into consideration what has normative relevance for

that culture. Wimberly, believes that the Bible can be especially effective when used to

facilitate growth in the lives of African American Christians who grew up in a Christian

environment where Bible stories were normative for making sense out of life. He

concludes, “The major concern for the future is to maintain the indigenous, spontaneous

form of caring through stories that exist in the African American tradition. However, we

can learn to preserve and enhance this tradition through studying the emerging literature

on storytelling. We need to take pride that the academic and professional world of

counseling is rediscovering what already was a full-blown tradition in African American

culture.171

                                                                                                                         

170 Duff, Learning From Other Women, 147, 148

171 Edward P. Wimberly, Using Scripture in Pastoral Counseling, (Nashville: Abingdon Press, 1994), 15, 104-105.

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Dipa Hart, a DTS alum, in her chapter in Preparing for Ministry: A Practical

Guide to Theological Field Education, comments on the need for intercultural training

and conversation in master’s level schools. She observes, “In America, few masters-level

schools in general (not just seminaries) offer formal classes to dialogue about race or

cultural issues or challenge students during their educational activities to develop

emotionally mature responses that reflect God and not just guilt for the sins of their

forefathers.”172 Hart goes on to say,

Unbalanced student development will produce leaders who are unable to biblically analyze their experiences or to engage in meaningful conversation; as these leaders minister, they may cause newer believers to flee from their families and cultures and replicate again a great tragic fact of missions history….Balanced development should maintain a continuous dialogue between experiences and relationships on the one hand and Scripture and theology on the other.173

Any mentoring program needs to take into consideration cultural and ethnic differences.

Even though it may be true that most women face similar personal issues, cultural

backgrounds often play into how those issues are manifested and how they need to be

addressed. A seminary should be sensitive to the differences in their female students and

know how to best meet the needs of each individual student.

Mentoring in Academia

The development of mentoring programs has become an important goal in

many academic institutions. Mirka Koro-Ljungberg and Sharon Hayes reported in the

journal Mentoring and Tutoring, that in some university documents, mentoring is defined

as a “relationship [that] has both informal and formal components. Mentoring may be

best carried out through a series of casual office visits, lunch discussions about the

                                                                                                                         172 Dipa Hart, “Field Education and Cultural Awareness,” in Preparing for Ministry: A

Practical Guide to Theological Field Education, ed. George Hillman, (Grand Rapids, MI: Kregel Publications, 2008), 80.

173 Ibid., 86.

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challenges and opportunities presented by academic life.”174 They offer these insights

from their research:

Lipschutz (1993) argues that mentoring graduate students goes beyond merely advising them. In the context of a graduate school, mentorship assumes a respect for students as sources of ideas and insights (e.g. coauthoring papers) and means of offering students timely and constructive responses to their work, modeling the values of the discipline, and demonstrating a concern for their professional welfare. For Lipschutz (1993), mentoring is a valuing, transforming relationship in which the mentor is actively invested and aware of the responsibilities he or she assumes for shaping the mentee’s knowledge, perceptions, and behaviors.175

Whether it is an individual one-to-one mentoring relationship or an affinity

group, women in academia seek other women for connection to gain wisdom from those

who have gone before them. These connections help to develop relationships in which

women benefit from each other. Carolyn Duff reports that women across the country,

from Florida to Oregon, come together in a variety of places to form giving and learning

communities. She says that women form groups around age and stage, single-parent

issues, advocacy for older parents, lifestyle values, spiritual searches, and career shifts.

Duff makes this statement, “We learn from one another and we give to one another. We

approach life as a whole, knowing the interconnectedness of all our decisions. We seek

one another’s wisdom as we continue composing our lives.”176

Formal training begins in seminaries for anyone who feels called to Christian

service or wants to expand his or her biblical and theological knowledge and

understanding. Whether a pastor, a Bible study teacher, a youth director, a missionary, a

male or female, everyone needs the input of the older or more experienced to help them

in the on-going formation, preparation, and education for a life of ministry. In Christian

                                                                                                                         174 Mirka Koro-Ljungberg and Sharon Hayes, “The Relational Selves of Female Graduate

Students During Academic Mentoring: From Dialogue to Transformation,” Mentoring and Tutoring. University of Florida Press 14, no. 4 (November 2006): 390.

175 Ibid., 390.

176 Duff, Learning From Other Women, 153.

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communities, Brian Williams has this to say about the value of mentoring in preparation

for Christian ministry:

Mentoring for pastoral formation…can refer to the diverse array of formal relationships and informal friendships in which older or more experience pastors, priests, or ministers offer their eyes, ears, voice, and hands to younger or less experienced pastors in order to help them explore the overlapping contours of who they are in Christ and what they are called to do for Christ. This is the overlap of their being and their thinking under the indigenous pressures, responsibilities, and tasks of doing pastoral ministry – when they intentionally participate in the ongoing formation, preparation, and education of fellow pastors at uniquely critical moments in their lives, when they are learning how to do and to be and to think… Careful support of new ministers both in seminary and immediately following is crucial to continue this process of formation and maturation for ministry…177

Students who have mentors and peer mentors while in seminary can begin the

process of developing their interpersonal skills and insights beyond just academic

knowledge. Williams wisely says, “No one asks for a thesis or essay – even though we

may give it to them sometimes. They ask for words that speak God’s grace and God’s

grandeur, words that open up space for them to repent and pray, worship and act. Words

and actions that form the unformed and fill the unfilled, that speak and enact creation into

chaos.”178 Leona English and Lorna Bowman add:

In theological education today it is recognised (sic) that students in seminaries and schools of theology have special needs that can best be met by a mentor. One of the biggest issues they face is that they come there 'in order to leave' (Sheldrake 1998: 3), meaning that such schools are transitional spaces, not lifetime homes. The transitional question is 'where am I' and the identity question is 'who am I and where should I be' (p. 3). Engaging these questions requires a certain amount of support that a mentor may indeed be able to provide. Since many theology students are older, they come with many life experiences. For them there are large questions of transition and identity. Sheldrake says there is also the struggle to 'come to terms with the ordinary' (p. 5) or the fact that you, your colleagues and your professors are just regular people. Another issue is with leaving and moving on to other places, placements and jobs.…Mentors in the guise of spiritual

                                                                                                                         177 Williams, The Potter’s Rib, 55, 56.

178 Ibid., 57.

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directors, faculty advisors, theological education field supervisors and others are often in a unique position to help students negotiate these issues.179

Mentors come alongside and offer grace and acceptance to students in the

midst of their formal training. This allows students the safety and space to experience the

very things that they will need to offer others after their seminary training ends. Williams

notes, “We take with us into ministry all that we are, all the patterns of thinking and

being that we have developed over the course of our lives.”180 In addition, Williams

continues,

The need for this has not gone entirely unnoticed by the theological academy. Mentoring for pastoral formation still occurs, or is at least attempted, in the current structure of our seminaries. Many seminaries and Bible colleges, in at least the last thirty years or so, have developed required programs of ‘supervised ministry internships,’ which attempt to make formal provision for the kind of mentoring for pastoral formation we are considering here. These internships usually take place near the end of a student’s course of academic study, when a student is invited to participate in the ongoing life of a particular ministering and worshipping community.181

This type of mentoring remains essential for the development and training of seminarians

who prepare to go into Christian ministry regardless of what type of ministry context it

might be.

Dietrich Bonhoeffer is known for his love, concern, and attention to the need

for the nurture and care of his seminarians. In his book Spiritual Care, Bonhoeffer insists

that in the church people must offer one another the kind of support and encouragement

they each need. Williams notes this about Bonhoeffer, “In Bonhoeffer they initially met

an intelligent man with an acute theological mind, yet they [students at Finkenwald] soon

experienced relationship with a humble man, ever willing it seemed to explore the

complexity of calling or discuss the meaning of Sacrament, a man prepared to journey

                                                                                                                         

179 English and Bowman, British Journal of Theological Education 12, 40-56.

180 Williams, The Potter’s Rib, 59.

181 Ibid., 59.

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with them in faith at a time when maintaining faithful witness was a difficult and

dangerous cross to bear.”182 And Bonhoeffer said of himself and his ministry to others,

“God does not want me to mold others into the image that seems good to me, that is, into

my own image. Instead, in their freedom from me, God made other people in God’s

image. I can never know in advance how God’s image should appear in others. That

image always takes on a completely new and unique form.”183 Bonhoeffer clearly

articulates the definition of a mentor and the goals of a mentor.

English and Bowman recognize the importance “to examine the value of

mentoring relationships for the purposes of teaching and ministerial formation in schools

of theology and seminaries for both women and men, faculty and students.”184 They have

observed the following:

Many religious traditions find that they have an increasing number of female students, often in excess of 50 per cent of the student body whether or not the denomination ordains women. Yet the majority of faculty members continue to be men (Bowman 1999). It seems simple enough to expect that candidates for ministry, or those who teach them, experience a caring and supportive environment that nurtures both their spiritual and intellectual life.….Informal mentoring may or may not occur, suggesting the need for more formalized (sic) mentoring to provide support, teaching, counseling (sic), nurturing, and role modeling (sic) to occur (see English 1996)…. Mentorship is a particular need for women in theological education. Women are in particular need of support and nurturing both to increase their registration in, and completion of, graduate study in theology and religion.185

Dr. Joye Baker, a professor of Christian Education at Dallas Theological Seminary,

concurs with English and Bowman. In her chapter in Preparing for Ministry, she

                                                                                                                         182 Williams, The Potter’s Rib, 249.

183 Dietrich Bonhoeffer, Life Together, (New York: Harper and Row Publishers, 1954), 95.

184 English and Bowman, British Journal of Theological Education 12, 49-56. 185 Ibid., 49-56.

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emphasizes the importance of female mentors for women students. Through her research

and experience working with women during their internships, Baker offers specific ways

for mentors to best address the needs of female students.186

One-on-mentoring serves a unique role in the student’s development during the

entire time that a student is in his or her academic training. The amount of time that a

seminarian attends Dallas Seminary varies from two years to four or more depending on

the degree plan and the rate at which a student takes the required courses. At Dallas

Seminary, the time limit for completion of the Master of Arts (M.A.) program is seven

years and eight years for the Master of Theology (Th. M.) program. All coursework for

the Master of Sacred Theology (S.T.M.) and Certificate of Graduate Study (C.G.S.)

programs must be finished within three years.187 Given the number of years that a

seminarian is available for interaction with a mentor, the opportunity is obviously great,

and valuable learning and experience can be obtained beyond the formal academic

classroom environment. It is to this end that this research study is aimed.

Personal Issues of Seminary Women

In addition to the research on mentoring, this literature review also

investigates the specific personal needs and issues of female seminarians. Seminary

women share many common things with all Christian women, but while they attend

seminary these women have specific needs that surface due to the academic, social and

emotional foci, stress, and demands of their training for ministry. Counselor and author,

Dr. Deborah Newman, offers this observation from her many years of counseling

regarding women’s issues: “If we boiled down every problem of every women who ever

sat across from me in the counseling office, we would find one common bond: Women’s

                                                                                                                         186 Joye B. Baker, “Working With Women Students in Field Education,” in Preparing for

Ministry: A Practical Guide to Theological Field Education, ed., George Hillman, (Grand Rapids, MI: Kregel Publications, 2008), 233-253.

187 Dallas Theological Seminary Student Handbook (Dallas Theological Seminary, 2008), 9.

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problems are centered in their relationships as they seek to control the hurt they

experience from them.”188

We live in a broken and sin-filled world. Therefore, though God created

people with a need for connection, intimacy and relationships, relationships often cause

hurt, havoc, and problems. This study sought to isolate some of the most common issues

that women seminarians experience. Women face a vast number of different and unique

personal issues, but two major issues seem to surface most frequently. These are: (1)

loneliness due to isolation, and (2) depression.

Loneliness and Isolation

Dianna Booher, in her book Well-Connected, makes this observation from her

research: The last century began with unity and ended with isolation. The single most

significant change in our culture has been the way we communicate with and relate to each other. And that change has affected our spirits and purposes. The typical American watches twenty-eight hours of television each week. Add to that mix computer time and you understand why we no longer have time for relationships. Even our phone calls and personal letters have given way to e-mail.189

Christianity Today, in an article entitled, “Look at All the Lonely People: A Radically

Old Way to Reach Out to a Friendless Culture,” states that “our isolation has increased,

leaving us a higher risk for a host of physical, social, and psychological ailments.

Certainly, the pressure to isolate ourselves is longstanding in our increasingly fragmented

society based on the radical autonomy of the individual.”190 This article indicates that

people desire to seek deep and meaningful friendships, but that the experience of

                                                                                                                         188 Deborah Newman, Then God Created Woman (Wheaton, IL: Tyndale House Publishers,

1997), 72.

189 Dianna Booher, Well-Connected: Power Your Own Soul by Plugging Into Others (Nashville: Word Publishing, 2000), 2.

190 “Look at All the Lonely People,” Christianity Today, November 2006, 31.

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significant relationships is shriveling. With the shrinking experience of having deeper,

more intimate relationships, it is no wonder that: “…More and more Americans are

starving for significant relationships.”191 Christianity Today reports, “Earlier this year,

the American Sociological Review published a disturbing study, ‘Social Isolation in

America: Changes in Core Discussion Networks Over Two Decades.’ Researchers Miller

McPherson, Lynn Smith-Lovin, and Matthew E. Brashears reported a ‘remarkable drop’

in the size of people’s core network of confidants – those with whom they could talk

about important matters.”192

So many people struggle with loneliness that Discipleship Journal focused an

entire issue on the topic. In his article, Peter Pintus wrote, “Loneliness is not a respecter

of persons. It can strike anyone, anytime, or anywhere.”193 Author Stephen Burns reports

that, “Studies reveal that loneliness, as closely as can be defined, affects more that 75

percent of the population. Directly or indirectly, it can be responsible for suicide,

depression, insomnia, and various other maladies. If loneliness isn’t the chief disease of

North American culture, it has to be near the top of the list. And sadly, these findings are

as true for people in the church as for those who are not.”194 Similarly, in her extensive

study of Generation Me, Jean Twenge discovered that both depression and loneliness are

very commonplace in today’s culture. Her study further revealed “…another surprising

finding: when you were born had more influence on one’s anxiety level than one’s

individual family environment.”195 Twenge further states about her own friends in their

                                                                                                                         191 Ibid., 31.

192 Ibid.

193 Peter Pintus, “At the Heart of Loneliness” Discipleship Journal, December, 2007, 35.

194 Stephen Burns, “What’s a Lonely Person to Do?” Discipleship Journal, December 2007, 44.

195 Twenge, Generation Me, 107.

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early thirties, “These are college-educated, successful, and usually well-adjusted people,

but loneliness, relationship breakups, and career pressures have taken their toll. 196

In addition, Gregg Easterbrook, in The Progress Paradox, reports that more

than four times as many Americans describe themselves as lonely now than in 1957.197

Political scientist, Robert E. Lane, adds, “There is a kind of famine of warm interpersonal

relations, of easy-to-reach neighbors, of encircling inclusive memberships, and of solid

family life.”198 Robert Putnam, author of Bowling Alone, documents the steep decline in

all kinds of social connections. He observes: “Somehow in the last several decades of the

twentieth century all these community groups and tens of thousands like them across

America began to fade.” 199 He also notes that it is not as common for people to join clubs

and organizations, invite friends over for a meal, or visit with their neighbors. Pintus adds

these insights,

Our Western culture offers a plethora of ‘solutions’ to feeling alone. We’re enticed to a whirl of activity that surrounds us with people. Technology is marketed as a way to build relationships and maintain instant connection. Websites provide new ways of finding a cyber pal. If those don’t meet your needs, internet pornography is only a few keystrokes away. Books, magazine articles, movies, and TV shows preach a false message that ‘as long as no one is hurt’ sexual encounters provide the answer to loneliness. In most instances, society’s answers are not, and never will be, truly satisfying. We can also seek out older mentors and ask them how they handled times of loneliness. Talking to mature men or women who are further down the road in years and experience can lend perspective and help us see what might be ahead.200

Though our culture offers many alternative ways to fill the void that many feel

in their lives, the potential satisfaction these alternatives may provide for a while will not

                                                                                                                         196 Ibid, 107-108.

197 Gregg Easterbrook, The Progress Paradox (New York: Random House, 2003), 180.

198 Robert E. Lane, The Loss of Happiness in Market Democracies (New Haven, CT: Yale University Press, 2001), 9.

199 Robert Putnam, Bowling Alone (New York: Simon & Schuster, 2000), 16.

200 Pintus, Discipleship Journal, 38, 41.

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last and can lead to greater problems. Therefore, in most cases the symptoms of

loneliness and depression will return. Technology, with all the positives it brings, still has

a dark side. Researcher Jean Twenge describes it this way: “It’s almost as if we are

starving for affection. To take the analogy a little further, we’re malnourished from eating

a junk-food diet of instant messages, e-mail, and phone calls, rather than the healthy food

of live, in-person interaction.”201

Dr. James Dobson addresses the needs of women in his book Straight Talk to

Men and Their Wives. Commenting on the increase in loneliness among women, Dobson

contends that the breakdown today is not between men and women, but between women

and women:

A century ago, women cooked together, canned together, washed at the creek together, prayed together, went through menopause together, and grew old together. And when a baby was born, aunts and grandmothers and neighbors were there to show the new mother how to diaper and feed and discipline. Great emotional support was provided in this feminine contact. A woman was never really alone. Alas, the situation is very different today. The extended family has disappeared, depriving the wife of that source of security and fellowship. Her mother lives in New Jersey and her sister is in Texas. Furthermore, American families move every three or four years, preventing any long term friendships from developing among neighbors.202

In her book Generation Me, Dr. Jean M. Twenge, states: “The current

generation of young people, born in the 1970s, 1980s, and 1990s is referred to as

“Generation Me,” or, “GenMe,” 203 as she calls them. This group ranges in age from

elementary school to thirty-something adults. The first Millennials were born in the year

1982 and are now in graduate schools and the numbers will continue to rise with the

largest influx being around the year 2013. With these expectations, the personal service,

                                                                                                                         201 Twenge, Generation Me, 110.

202 James C. Dobson, Straight Talk to Men and Their Wives (Waco, TX: Word Publishing, 1984), 109.

203 Twenge, Generation Me,5.

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programs, and ministries to meet the needs of these young adults have to be planned and

developed now.

Dr. Twenge’s research reveals that this younger generation is tolerant,

confident, open-minded, and ambitious but also cynical, depressed, lonely, and anxious.

Dr. Twenge indicates that “Gen Me trusts no one, suggesting a culture growing ever more

toward disconnection and away from close communities. Trusting no one and relying on

yourself is a self-fulfilling prophecy in an individualistic world where the prevailing

sentiment is ‘Do unto others before they do it to you.’”204 GenMe has a value system in

place that tells them the individual is the most important thing in life, and that the

individual comes first. According to Dr. Twenge, it is easy to see why political scientist

Robert Lane argues, “There is a kind of famine of warm interpersonal relationships, of

easy to reach neighbors, of encircling inclusive memberships, and of solid family life. …

Generation ME often lacks other basic human requirements: stable close relationship, a

sense of community, a feeling of safety, a simple path to adulthood and the

workplace.”205 Many in this younger generation experience feelings of loneliness as a

result of the culture in which they have grown up.

Other researchers call this same generation that Twenge calls “Gen Me,” the

“Millennial Generation.” Howe and Strauss refer to research done with The Chartwell

2006 College Student Survey by saying:

The Chartwells 2006 College Student Survey, released by LifeCourse Associates and Crux research, explores the new generational traits of the Millennial collegians – what differentiates them from other generations at the same age, what they want in a college, and how they feel about the cost of college and student debt. The study results highlight the upcoming changes that higher education will face as Millennials with Gen-X rather than Boomer parents fill America’s campuses in the years ahead… Millennials with Gen-X parents feel a greater desire to achieve, and more intense pressure in the college application

                                                                                                                         204 Twenge, Generation Me, 36.

205 Ibid, 110, 136.

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process….Millennial collegians are pressured, career-oriented, concerned about the rising cost of college, and close with their protective parents.206

Howe and Strauss contend that, “Millennials as a group are unlike any other youths in

living memory.” 207 These researchers highlight some of the positives of this younger

generation beginning with the entering class of the fall of 2000 saying they are: “…more

numerous, more affluent, better educated, and more ethnically diverse [than previous

generations] and they are beginning to manifest a wide array of positive social

habits…including a new focus on teamwork, achievement, modesty, and good

conduct.”208 Studies on this generation show that this generation has different needs,

expectations, and pressures, than those that previous generations faced. Howe and Strauss

observe, “The best-known fact about the Millennial Generation is that it is large. Already,

America has well over ninety million Millennials … making it nearly a third bigger than

the Boomers.”209

A study published by Nicole J. Borges et al, in ‘Comparing Millennial and

Generation X Medical Students at One Medical School’ in Academic Medicine,

discovered the following characteristics between three generational cohorts existent today

as compared to the cohorts in 1989 to 1994:

• Millennials scored higher in emotional stability, perfectionism, and rule orientation;

• Gen Xers scored higher in risk taking, pragmatism, and self-reliance; and • Cuspers showed some of the traits of both generational neighbors.210

The implications for the academia are clearly stated by Howe & Strauss: “Older

professors (Boomers especially) sometimes complain that many of today’s students are                                                                                                                          

206 Howe and Strauss, Millennials Go to College, 75.

207 Ibid., 13.

208 Ibid., 14.

209 Ibid., 35.

210 Nicole J. Borges, et al., “Comparing Millennial and Generation X Medical Students at One Medical School” in Academic Medicine 81, no. 6 ( June 2006), 571-576.

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so accustomed to quick turnaround assignments and a multitasking work style that big

projects can overwhelm them….Millennials have developed great skill at turning rapidly

from one problem to the next with more industry than reflection.…In all fields of

graduate education, this generation will want structure, supervision, and feedback.”211

Realizing the needs and issues of these millennial students (as well as students

of all ages) and developing the means to minister to and care for them grows increasingly

important in academic institutions. DTS and other seminaries have the responsibility and

opportunity to make a positive impact on students as the faculty and staff discovers new

ways in which students think and behave. Administrators and professors must find the

means to meet the needs of all the different generations enrolled in seminary. It could

prove to be a prime opportunity to change the dramatic statistics and trends of so many

students experiencing loneliness.

The tendency to feel lonely and isolated is magnified as the students

experience dramatic change and challenges in their lives socially, geographically,

culturally, spiritually and intellectually. In Bowling Alone, Robert Putnam documents the

steep decline in all kinds of social connections. “We have been pulled apart from one

another and from our communities over the last third of the [twentieth] century.” 212 It is

Putnam’s further contention that we are less likely to belong to clubs and community

organizations, less likely to have friends over for dinner, and less likely to visit our

neighbors. And, he holds that our social contacts are slight compared to those enjoyed by

earlier generations.213 The Western culture seems to be in a change from earlier

generations which valued neighbors and close friends in neighborhoods, inclusive social

gatherings and closely connected family life. Therefore, it makes it essential that

                                                                                                                         211 Howe and Strauss, Millennials Go to College, 158, 204.

212 Putnam, Bowling Alone, 24.

213 Ibid., 96-100,108-109,115.

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seminaries address these issues during the female students’ time of preparation for

ministry so that these women can go forth into ministry more secure in who they are and

more equipped to minister to the needs of others.

Depression

Depression is generally defined in the dictionary as a mental/emotional

disorder marked by sadness, inactivity, difficulty in thinking and concentration, a

significant increase or decrease in appetite and time spent sleeping, feelings of dejection

and hopelessness and sometimes suicidal tendencies.214 “Depression is more than feeling

low. It is a syndrome, a set of symptoms that indicates something more serious than

ordinary low mood states. Evaluation includes two key considerations – how severe is the

problem, and what is the cause?”215 Many women face periods of depression and

seminary students are not exempt from this common emotional issue.

In today’s highly mobile and technological society, loneliness, depression,

isolation, and individualism are on the rise. Isolation and loneliness set the climate for

anxiety and depression. At seminary, students move to a new environment, often a new

culture, without friends or family near. Twenge observes, “It is often difficult for young

people to make the transitions from the more certain world of college to the working

world – or even graduate school – where ‘doing your best’ isn’t always enough, and

choices aren’t always clear.” 216 Counselor Dr. Deborah Newman emphasizes the need

for community. “The need for support is one of the major issues I emphasize when

people come to counseling for depression and anxiety. Isolation can cause depression.

                                                                                                                         214 Merriam-Webster’s Collegiate Dictionary (Springfield, MA: Merriam-Webster, Inc.,

1998), 311.

215 William A. Miller and Kathleen A. Jackson, Practical Psychology for Pastors, 2nd Edition (Englewood Cliffs, NJ: Prentice-Hall, 1995), 229.

216 Twenge, Generation Me, 119.

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Remember, God said, ‘It is not good for the man to be alone’ (Genesis 2:18). This is

doubly true for women.”217

Christie Cozad Neuger notes that “depression is at an epidemic level among

women, with the incidence steadily rising.”218 Elizabeth Libert adds, “Women’s rising

optimistic perceptions about the options available to them and about the very power to

make choices concerning these options do not match the reality. Women’s rising

expectations without the means to fulfill them contribute to the frequency and severity of

depression.”219 More and more women enter seminary and face the challenges and

priorities of being a scholar, a woman, wife, mother, remaining single, or being in full-

time careers and/or ministry. It becomes easier to see how more women will succumb to

depression at seminary if they do not have their needs addressed and move into nurturing

relationships. Dr. Newman states, “The need for support is one of the major issues I

emphasize when people come to counseling for depression and anxiety. Isolation can

cause depression. In fact, I think women grow, heal, and change in the context of

supportive relationships.”220 Woman-to-woman mentoring invites a woman out of

isolation and allows her to share her frustrations, questions, experiences, expectations,

and worries with another female who can relate to her life.

Research indicates that depression is on the rise in our culture and this D.Min.

study of women students reveals that depression is also an issue among Dallas Seminary

female students. Dr. Mike Lawson states in his book D is for Depression, that research

                                                                                                                         217 Deborah Newman, Passion On Purpose, 165.

218 Christie Cozad Neuger, “A Feminist Perspective on Pastoral Counseling with Women” in Clinical Handbook of Pastoral Counseling, Vol. 2, eds. Robert J. Wicks and Richard Parsons, (New York: Paulist Press, 1993), 201.

219 Elizabeth Libert, “Coming Home to Themselves: Women’s Spiritual Care,” in Through the Eyes of Women: Insights for Pastoral Care, Jeanne Stevenson Moessner, ed., (Minneapolis, MN: Augsburg Fortress, 1996), 260.

220 Deborah Newman, Passion on Purpose, 165.

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shows that no person’s gender or age is exempt from being susceptible to depression.

However, data has indicated that depression is “most common in the 25-44 year old age

bracket, and although depression occurs as often in men as women, women are diagnosed

and treated twice as often as men.”221 Lawson goes on to say that “…depression rises in

old age; 15 % of people over the age of sixty-five suffer depression; there is a link

between depression in older people and those living alone; and teenage and young adult

depression is also on the increase.”222

In addition, Twenge states that “…almost half of GenMe have seen their

parents divorce, or have never known their father at all. This has a clear link to the rise of

depression, as children of divorce are more likely to be anxious and depressed.”223 The

number of young adults and older adults alike who have experienced divorce in their

families of origin or have been divorced themselves continues to rise. Isolation and

loneliness readily lead to anxiety and depression. With a social system whose roots are

not deep enough, this generation’s support systems remain too shallow and sets them up

for alienation and the potential subsequent experiences of loneliness and then

depression.224

Social psychologist and author, David Myers argues in his book The American

Paradox that the United States has become a place where we have more but feel worse.

Technology, affluence and material things may make life easier, but they do not make

people happier. People long for the social connections of previous generations, but live in

                                                                                                                         221 Michael Lawson, D Is for Depression (Ross-shire, Scotland: Christian Focus Publications,

Geanies House, 2006), 127.

222 Ibid., 127.

223 Twenge, Generation Me, 111.

224 Ibid., 115.

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a confusing world of too many choices, and are becoming depressed at younger and

younger ages.225 Reporting on research done on depression, Twenge adds,

Being young has not always carried such a high risk of being anxious, depressed, suicidal, or medicated. Only 1% to 2% of Americans born before 1915 experienced a major depressive episode during their lifetimes, even though they lived through the Great Depression and two world wars. Today, the lifetime rate of major depression is ten times higher – between 15 % and 20 %. Some studies put the figure closer to 50 %. In one 1990s study, 21 % of teens aged 15 to 17 had already experienced major depression….These studies use a fairly strict definition, counting only depression severe enough to warrant medication or long-term therapy….Depression is oddly commonplace in today’s society.226

Depression is not going away and the numbers continue to rise at an alarming

rate. “The number of people being treated for depression more than tripled in the ten-year

period from 1987 to 1997, jumping from 1.8 million to 6.4 million. During 2002 alone,

8.5 % of Americans took an antidepressant at some time, up from 5.6 % just five years

before in 1997.”227 It is also a paradox that today’s young people experience such high

levels of stress and anxiety. With the exception of the tragic world changing event of

9/11, the majority of today’s adults have lived for the greater part of their lives free from

traumatic historical events such as world wars, financial market collapse, and national

economic depression. Today, especially in our Western culture, we have better medical

care, technology, more education, freedoms, choices, less physical labor in employment,

and in general live rather prosperous lives. But researchers still report higher and higher

levels of stress and anxiety which remain main contributors to depression.

A 2002 Washington Post article entitled, “These Teens Are at the Top in

Everything, Including Stress,” describes students who load their schedules with every

Advanced Placement (AP) class available, have overloaded themselves with                                                                                                                          

225 David G. Myers, The American Paradox: Spiritual Hunger in an Age of Plenty (New Haven & London: Yale University Press, 2000). 135-139.

226 Twenge, Generation Me, 105,106.

227 Ibid., 106.

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extracurricular activities and community service, all for the purpose of getting into the

right college.228 Then, when they do get into college, stress and anxiety only increases

due to the competitiveness for grades, recommendations, internships, and job placements.

And the stress, anxiety, and competition don’t stop during the college years. “Young

college graduates who by-pass graduate school often find the job market difficult even

during boom times, particularly if they majored in liberal arts.”229 However, Howe and

Strauss optimistically note, “Many Millennials in graduate and professional school will

want to turn away from the competitive stress they have known for so long, turning

instead toward a more balanced and community-oriented lifestyle.”230 Women who seek

and find nurturing mentoring relationships could perhaps prevent the tendency to become

isolated, lonely, anxious and stressed, avoiding the pull into depression.

Another significant issue women face today which can lead to depression is

having an unhealthy self-esteem. In today’s world where the media constantly bombards

the public with images of perfectly formed and maintained bodies, it has become an

increasing problem for women to have a balanced and healthy self-esteem and self-

image. Many young women today experience the debilitating conditions of anorexia,

bulimia, and unhealthy eating habits as they try to conform to the physical expectations

of a highly visual, sexual and competitive culture. Howe and Strauss report that “many

Millennials skip meals or delve into harmful food fads or worse (anorexia, bulimia, or

‘exercise bulimia’) once they are out of range of daily parental control.”231 In her book

                                                                                                                         228 Laura Sessions Stepp, “These Teens Are at the Top in Everything, Including Stress,”

Washington Post, 5 May, 2002.

229 Twenge, Generation Me, 118.

230 Howe and Strauss, Millennials Go to College, 204.

231 Ibid., 102.

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Fasting Girls, which covers the topic of eating disorders, Joan Jacobs Blumberg lists the

goals of young women as follows:

…to be brainy and beautiful; to have an exciting $75,000-a-year job; to nurture two wonderful children in consort with a supportive but equally high-powered husband. To achieve such a perfect life, young women must be extremely demanding of themselves….The kind of personal control required to become the new Superwoman…parallels the single-mindedness that characterizes the anorexic.”232

Nanci Hellmich adds these statistics to explain that many women share a

common dislike of their bodies:

Women are notorious for hating their bodies. We are getting worse about this, too. ‘A 1995 study claims that women are even more dissatisfied with their bodies than they were 10 years earlier. In 1985, less than a third (30 percent) of women were dissatisfied with their appearance, while in 1995, nearly half (48 percent) were dissatisfied.’ And this was after 20 years of excessive media attention to diet, exercise, and general health.233

Dr. Deborah Newman, in her book Then God Created Woman, contends that

“the complications of life and relationships can leave us bankrupt and lonely. As women,

we must first recognize how much our relationships influence our view of ourselves and

then find the sources of our negative images.”234 Seminarian women often bring to the

academic environment the unresolved issues in their lives that need to be addressed.

Though there may be a smaller percentage of DTS women dealing with anorexia or

bulimia, some female students struggle in the area of self-esteem and self-image which

can contribute to bouts with depression.

Conclusions from Research

                                                                                                                         232 Joan Jacobs Blumberg, Fasting Girls (New York: New American Library, 1989), 267.

233 Nanci Hellmich, “Looking Thin and Fit Weighs More on Women,” USA Today, 25

September 1995, D1.

234Deborah Newman, Then God Created Woman, 53.

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This literature review examined mentoring and two main issues of loneliness

and depression which seminary women face. Little research has been done addressing the

emotional needs and issues of female seminary students. More has been written on the

topic of mentoring, although the majority of literature has been written by men or has

been written by secular writers. There remains a great need for literature and training in

the area of women mentoring women. The twenty-first century brings a new generation

of young adults into the academic arena who have different expectations, experiences,

relationships, and technological abilities. These younger generations are enrolling in

Dallas Seminary and other seminaries and graduate schools in greater and greater

numbers. Women enroll as students at Dallas Seminary to prepare for Christian ministry.

The seminary experience formally trains and prepares them to serve Christ through

serving others in the world. The preparation occurs not only in the classroom, but also as

the students live out their beliefs in practice in the world. Women mentoring other

women plays a crucial role in this process. As Carolyn Duff states, “Women as mentors

provide coaching, information, and opportunity. We also encourage a vision and support

another woman’s growth and worth.”235

The fact that seven generations are alive in the twenty-first century

significantly impacts this study because most of these seven generations participate in the

life of Dallas Seminary. The professors and the students span the ages of twenty-one to

over ninety years old. Differences in needs and issues between generations will surface

and the need to understand and relate to one another becomes essential so that all people

can benefit from the experience of life and ministry together in the world.

Women, generally, are relationship-oriented and desire networking, close

friends, and wise counsel from others. In a broken and sin-filled world, people are

wounded, emotionally broken, and in need of love, acceptance, and relationships which                                                                                                                          

235 Duff, Learning From Other Women, 36.

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will bring healing and healthy community into their lives. As women train in seminary

for Christian vocations, the issues from their past also come with them. Many of those

issues can be discovered and addressed through intentional mentoring relationships. At a

time when women are open and learning more about theology, the Bible, their faith, and

themselves, the ethos is prime to also meet their relational needs and address their

personal issues through mentoring. By supporting and encouraging one another, female

seminarians can then go out into the world and fulfill their calling into ministry and meet

the demands and expectations of that calling in a stronger, healthier condition.

 

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CHAPTER 3

PROCEDURE AND RESEARCH METHOD

This study intended to discover the personal needs and issues of the women

students of Dallas Theological Seminary. The research focuses on identifying those needs

and issues, analyzing the frequency with which the female students experience those

particular needs and issues and then investigating the value of mentoring by an older

woman or a peer mentor to help the women students deal with their personal needs and

issues while attending Dallas Seminary.

Research  Question  and  Hypotheses  

This study asked and answered the question, “What are the personal needs and

issues of the Dallas Theological Seminary twenty-first century female students?” The

following hypotheses were formed prior to the research process:

1. Needs and issues will differ for Dallas Theological Seminary female students based on the demographic factors of younger and older students, single and married students, international and non-international students, and Th.M. and M.A. students.

2. A survey of the Dallas Theological Seminary female students will reveal

that their greatest personal issues will be in the area of depression, loneliness, stress, anxiety, and perfectionism.

3. A survey of the Dallas Theological Seminary female students will reveal a

struggle with the issues of self-image, self-acceptance, and self-confidence. 4. A survey of the Dallas Theological Seminary female students will indicate a

strong desire for mentoring relationships with older, more spiritually mature women.

5. A survey of the Dallas Theological Seminary female student will reveal one

of their greatest needs is for close meaningful relationships with men and women.

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Research Method

A descriptive survey, designed to discover the personal needs and issues of

the female seminarians served as the research instrument for this study. The instrument

gathered both quantitative and qualitative responses by including both closed and open

ended questions. The recipients received paper copies of the survey by mail rather than

electronically through email in order to assure the female students of their total

anonymity with answering the questions and give them the freedom to be honest and

candid about their needs and issues without fear of retribution.

Population

The target population for this study was comprised of all enrolled women

students at Dallas Theological Seminary in the spring semester of 2008. This included all

female students on the Dallas campus, at each of the five extension sites (Houston,

Austin, San Antonio, Atlanta, Georgia, and Tampa, Florida), and all female online

students. The DTS Office of the Registrar provided the original list of 600 names and

mailing labels. The mailings went out through the U.S. Postal Service to those students

who did not have a DTS mailbox on campus. Those female students who have DTS

mailboxes received their copy of the survey through the DTS campus mail.

Development of the Instrument

An investigation of all doctoral dissertations over the past thirty years since

women have been students at Dallas Theological Seminary did not reveal any surveys

that focused on identifying the personal needs and issues of the female students. An

original instrument needed to be developed in order to ascertain the desired information

and input from the current female students.

A descriptive survey, designed to discover the personal needs and issues of

the Dallas Theological Seminary female students, served as the research instrument for

this study. The first draft became a pilot survey sent out to twelve female DTS students in

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December 2007. These women represented different ages, degree plans, number of years

at Dallas Seminary, ethnicities, and marital status. A cover letter (Appendix A) was

attached to the pilot survey. The letter asked the pilot group for their input on the amount

of time it took to take the survey, evaluation of the effectiveness and thoroughness of the

questions, and personal recommendations. The women agreed to fill out the survey and

time how long it took to complete. They evaluated the survey and made suggested

changes for clarity of questions, content, lay-out, length, and thoroughness of issues and

personal needs. All ten of the women returned the pilot survey within one week. The

average time to complete the survey was ten minutes. The women identified any

questions that were unclear, too personal to maintain anonymity, and any grammatical

errors. Based on the feedback, a few questions were eliminated, a few were added, and a

few were reworded for clarity. Their suggestions greatly helped in the construction of the

final draft of the survey (Appendix B).

The review of literature served as a primary source for the development of the

instrument. From the literature review, a number of previous studies offered samples of

surveys that were used to help design the instrument for structure, content, and the

individual questions. Surveys used in doctoral work by the following people informed the

development of the instrument: Jeannette Entz Schubert and Joye B. Baker.236 In

addition, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches by

John W. Creswell237, Survey Research Methods by Floyd J. Fowler, Jr.238, and

                                                                                                                         

236 See entries in the Bibliography for complete information for each of these projects.

237 John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches 2nd Ed. (Thousand Oaks, CA: SAGE Publications, Inc., 2003).

238 Floyd J. Fowler, Jr. Survey Research Methods 3rd Ed. (Applied Social Research Method

Series, Vol. 1, Thousand Oaks, CA: SAGE Publications, Inc, 2002).

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Educational Research: Competencies for Analysis and Applications by L. R. Gay and

Peter Airasian239 were consulted throughout the research process.

The development of the instrument occurred as an independent study done

under the guidance of Dr. Joye B. Baker, Adjunct Professor of Christian Education at

DTS. Dr. Baker reviewed numerous drafts during September - December 2007 offering

her experience and insights. Consultations with Dr. Jerry Wofford, DTS Adjunct

Professor in Doctor of Ministry, and Dr. Eugene Pond, Director of Institutional Research

and Effectiveness at DTS provided expertise and guidance in the content and structure.

Drs. Wofford and Pond, along with Dr. Pond’s assistant, Mark Howell, also offered help

in the analysis of the survey drawing from their years of experience working in research.

The official survey was printed in December, 2007 (Appendix B). A cover

letter (Appendix C), written by Lynn Etta Manning, survey designer and Advisor for

Women Students of Dallas Theological Seminary, was included with the survey,

explaining the survey and giving directions regarding how to fill out and return the

survey in a self-addressed, stamped envelope. The female students who had a Dallas

campus mail box were instructed to return the survey to a designated postal slot at the

DTS Postal Center. The total cost of the survey was $504.29. This included printing,

envelopes, and postage. Detailed accounting of expenses can be found in Appendix D.

In January 2008, the official survey was mailed to 600 Dallas Seminary

female students. These included women students taking courses on the Dallas campus, at

all five of the Dallas Seminary extension sites, and all on-line women students. Two

hundred and ninety-eight (298) surveys (49.6%) were received back from the women

students by the March 2008 deadline. The survey was designed to collect demographic

information, to assess current personal issues and needs of the female students, to

                                                                                                                         239 L. R. Gay and Peter Airasian, Educational Research: Competencies for Analysis and

Applications 7th Ed. (Upper Saddle River, NJ: Pearson Education, Inc. 2003).

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discover the relevant topics to use in programming events and speakers, and to gain any

specific recommendations from the women students. This dissertation includes a

summary of the data collected from the survey to help strengthen the training of women

students at Dallas Seminary. The results of this project were sent to Dr. Robert Garippa,

Vice-President and Dean of Students, and Rose Henness, Chair of the Women Students’

Fellowship Leadership Team.

Description of the Instrument

The survey (Appendix B) was printed front and back on three pages for a total

of six pages in length. The survey contains seven demographic questions, sixty-five

fixed-choice questions and three open-response questions. Each of the survey’s five

sections has a title:

A. Personal History and Demographics

B. Personal Issues With Which You Currently Struggle

C. Current Personal Needs While at DTS

D. Topics for Programming, Seminars, and Speakers at DTS

E. Concluding Comments

The first section of the survey gathered demographic information. The

remaining sections sought responses to a number of different questions regarding

personal issues and needs of the women students. The questions generated information

related to each woman student’s own assessment of her personal needs and issues,

interests, and perspective or experience with mentoring or being mentored. The final

question asked for any needs or issues the student faced that were not covered on the

survey.

Each question was assigned a number or letter for identification. Section A of

the survey included general questions related to current demographics. These included

age of student by decade, marital status, and degree program enrolled in. In addition, the

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respondents were asked whether they took classes at the Dallas campus, an extension site

or online and the number of hours enrolled. Lastly, they were to indicate their

participation in a Spiritual Formation group, and whether or not they were an American

citizen.

These broad demographic category questions were followed by twenty

questions in Section B related to personal issues, personal needs and struggles, and

relationships. Seven options could be circled on a seven-point scale from “Never” to

“Always.” Six other questions of the thirty-two questions in Section B also had the option

of a “N/A - not applicable” answer. In addition, there were six questions in Section B

with the option of a “yes” or “no” answer.

Section C dealt with the current personal needs of the women students while

at DTS. Questions one through five, and question seven had an option of a “yes” or “no”

response. Questions six and eight through sixteen were to be answered on the Likert scale

from 1 to 7 with one being “never” and 7 being “always,” and there was a N/A option

available on questions fourteen and fifteen. Question sixteen had a second part to the

question where the student could write in any needs or issues they had that they felt were

not included on the survey.

Section D dealt with topics of interest or need for programming, seminars, or

speakers. Question one in this section included seven sub-statements (a through g)

pertaining to “non-academic needs.” The women indicated their response to these seven

non-academic needs with five options of answering the question on a scale from 1-5, with

1 being “No Need” to 5 being “Greatest Need.” Question two in this section gave the

student the opportunity to rate the desired subject need for speakers on nine different

topics (“a” through “i”). Statement “j” was an option given to write in a personal need or

suggestion not otherwise included in the previous list. These topics “a” through “j” were

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to be rated according to a scale from 1 to 5 with 1 being “No Need” and 5 being

“Greatest Need.”

Section E offered the respondent the opportunity to write in any comments

that the student might want to include that were not otherwise covered on the survey.

Question one asked the question, “Are there any needs you have or struggles you face

that were not covered on this survey?” The respondent was given the option of a “yes” or

“no” answer. If the respondent answered “yes” to the first question in Section E, then the

student was given the opportunity to anecdotally write any comment, suggestions, needs,

or struggles that she might be encountering.

The first hypothesis assumed that the needs and issues of the Dallas

Theological Seminary female students would differ based on the demographic factors of

age, marital status, degree plan, and whether or not the student was an American citizen

or an international student. It was validated by correlating the demographic information

with the specific data assessed.

The second hypothesis stated that the Dallas Theological Seminary female

students’ greatest areas of struggles would be in the subject categories of depression,

loneliness, stress, anxiety, and perfectionism. The third hypothesis speculated that the

survey would reveal a common struggle with the various issues of self-image, self-

esteem, and self-confidence. Results related to the second and third hypotheses were

computed by correlating demographic information in Section A with the list of personal

issues in Section B.

The fourth hypothesis speculated that the Dallas Theological Seminary female

students would indicate a strong desire and need for mentoring relationships with older,

more spiritually mature women. Section B and C informed this hypothesis with the

questions related to relationships, friendships, mentoring relationships, and the desire for

mentoring relationships.

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The fifth hypothesis predicted that the DTS female students would indicate

that “close meaningful relationships with men and women” is one of their greatest needs.

This hypothesis was addressed through the information gathered from questions in

Section C and D of the survey.

Procedures for Collecting the Data

The DTS Office of the Registrar provided a master list of the women students’

names and addresses along with a set of mailing labels. The labels were used for the

mailing of the surveys. The women students who had DTS campus mailboxes received

their survey through campus mail instead of going through the U. S. Postal Service. This

first mailing had a cover letter with a personal salutation and explanation of the survey

(Appendix C), the survey itself, and a stamped, self-addressed envelope to return the

survey to Lynn Etta Manning, the Advisor for Women Students. The survey itself

included an explanation of the confidentiality and anonymity of the respondents’

answers. It also briefly explained the need and reason for such a survey of women

students along with a brief statement of appreciation for the student’s responses.

The instructions on the survey requested that the survey be returned to the

Advisor for Women Students by February 15, 2008. Those students receiving the survey

through the United States Postal Service were to return their survey in the self-addressed,

stamped envelope. Those campus students with a DTS campus box were instructed to

return their survey in the enclosed self-addressed envelope to the marked DTS mail slot

labeled “DTS Women Students’ Survey.” The survey ended with a brief note of thanks

and appreciation to the participant from the Advisor for Women Students.

The survey was mailed to 600 women students. The campus post office

returned thirty-three envelopes containing the survey which were undeliverable and/or

did not have a forwarding address.

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One week before the date requested for the return of the completed surveys,

an email was sent to all current women students to remind them to complete the survey

and to return it (Appendix E). The final deadline was extended for receiving the

completed surveys to March 1, 2008 to allow for a greater response. By the March date,

298 surveys had been received which reflected an initial 49.6% return rate. Since thirty-

three surveys were not deliverable, the valid surveys sent and received totaled 566

surveys. Two of the surveys received from the respondents were determined to be

unusable because the two students chose only to write critical comments rather than

answer the questions. These were not counted in the final count of surveys received. A

total of 296 valid, usable surveys (52.2%) were received and used for the data collected

for this study. Upon receipt of each completed survey, a numerical assignment was

assigned to the survey and filed until all were received by the March 1, 2008 final

deadline.

Procedures for Analyzing the Data

Each completed survey as assigned an identification number upon receipt. The

identification numbers ranged from 001 to 298. Each question on the survey was assigned

a capital letter identifying its section of the survey and a number indicating the question.

A coding was devised in order to assign quantitative answers to each of the seventy-two

fixed-choice responses (Appendix F). The responses to all the questions were entered into

an EXCEL spreadsheet. Dr. Gene Pond, Director of DTS Director of Institutional

Research and Effectiveness and his assistant, Mr. Mark Howell, ran the data using the

statistical program “SPSS 10.0” to compute the statistical data and generate tables and

figures to report the results of the study.

In addition, the researcher (Lynn Etta Manning) personally transcribed

responses to the open-ended questions from the survey. The following include the three

open-ended questions that were transcribed:

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1. Question C16b asked the respondent to be as general or specific as she felt comfortable explaining any needs/issues related to Question 16a. Question 16a asked if there were family needs/issues that were disruptive to her academic work and the student was to rate those needs on a Likert scale from, 1 “never” to 7 “always.”

2. Question D2 asked the respondent to indicate any speakers desired on

specific topics listed a through i. Question D2j allowed for the respondent to write-in any additional topics on which they would like to have a speaker.

3. Question E2 was a follow-up question to Question E1 which asked, “Are

there any needs you have or struggles you face that were not covered on this survey?” If the answer was YES to Question E1, Question E2 stated, “If YES, what are those needs and/or struggles? Please list.” Space was provided for the respondent to write in her response.

The responses to these open-ended questions generated 23 single-spaced pages of written

responses. These comments offered anecdotal information from the DTS women students

that addressed the specific survey questions as well as additional comments that will be

useful as Dallas Seminary seeks to implement new programming and resources to

minister to the personal needs and issues of the women students as they prepare for

ministry.

Conclusion

Although some of the questions on the survey did not directly relate to the

hypotheses, the extra information offered additional helpful insights to know more

specifically what the women students themselves consider the personal needs and issues

that impact their lives as they seek to pursue training for Christian ministry Dallas

Seminary. A major portion of literature reviewed for this DMin project investigated the

need for women to mentor women and to have both peer mentors and older, more

spiritually mature mentors as a part of the female seminarians’ preparation for ministry.

All of the results of this survey will help to inform the leadership of Dallas Seminary as

they seek to offer their women students the best possible preparation for a life of

Christian ministry.

 

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CHAPTER 4

RESEARCH RESULTS

The primary purpose of this study was to discover the personal needs and

issues of the Dallas Theological Seminary female students and to surface ways that DTS

and specifically, the Advisor for Women Students, can assist in addressing or ministering

to the women students.

Five hundred and seventy-seven women students of Dallas Theological

Seminary received the survey (Appendix B) used in this D.Min. project. Of the ones

completed and returned, 296 (52.2%) were used to compute the results. A coding was

devised in order to assign quantitative values to each of the fixed-choice responses

(Appendix F). Presentation of each portion of the results includes the number of the

question from the survey that corresponds to the specific data. The research findings are

organized under the following four headings:

• Demographics

• Personal Issues

• Personal Needs

• Topics for Programming

The data gathered from the surveys were analyzed in correlation with the five

hypotheses described previously in Chapter Three. The results are reported in this

chapter.

Please note: For all tables, the sum of the percentages may not equal the stated total due

to rounding error.

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Current Description of Survey Respondents

Questions 1-7 of Section A of the survey provide a description of the women

students who responded to the survey according to demographics based on age, marital

status, degree program, attendance on the Dallas campus vs. extension sites, student

status, participation in Spiritual Formation, and American citizenship.

Age of Respondents

The 296 women who returned a survey range in age from 20 to over 70 years

of age (question A1). Note in Table 1 and Figure 1 that the majority of the respondents

Table 1. Age of Respondents

Current Age of Respondents

Frequency Percent Valid Percent Cumulative

Percent

20-29 140 47.3 47.3 47.3

30-39 45 15.2 15.2 62.5

40-49 51 17.2 17.2 79.7

50-59 42 14.2 14.2 93.9

60-69 16 5.4 5.4 99.3

70 or above 2 .7 .7 100.0

Valid

Total 296 100.0 100.0

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are 20 to 29 years of age (47.3%). The remaining three age groups (30 to 39, 40 to 49,

and 50 to 59 years of age) together represent almost 53% of the respondents.

The first hypothesis of this study made the distinction of “younger” and

“older” students. Due to the distribution of the ages of the respondents, any reference to

“younger” used throughout this study will refer to women who are twenty to twenty-nine

years old. References to “older” students will indicate a single cumulative group of

women respondents who are thirty to seventy years of age.

Marital Status of Respondents

Table 2 and Table 3 indicate that of the 296 women students who returned the

survey, 144 are single (49%) and 152 are married (51%). This even distribution between

single and married female students helps to strengthen the results of the study when

considering the personal needs and issues of the female students related to marital status

Table 2. Current Marital Status

Current Marital Status

Frequency Percent Valid Percent Cumulative Percent

Single 144 48.6 48.6 48.6

Married 152 51.4 51.4 100.0

Valid

Total 296 100.0 100.0

Table 3 presents a cross-tabulation of current ages of the female students and

current marital status. In the grouping of the younger students from 20 to 29,

approximately 63% of the younger students are single. Female students ranging in age

from 40 to 70 or above have a much lower percent of single status (36%).

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Table 3. Current Age * Current Marital Status Cross-tabulation

Current Age * Current Marital Status Cross-tabulation     Current Marital Status

    Single Married Total

Count 88 52 140 20-29

% within Current Age 62.9% 37.1% 100.0%

Count 27 18 45 30-39

% within Current Age 60.0% 40.0% 100.0%

Count 10 41 51 40-49

% within Current Age 19.6% 80.4% 100.0%

Count 11 31 42 50-59

% within Current Age 26.2% 73.8% 100.0%

Count 6 10 16 60-69

% within Current Age 37.5% 62.5% 100.0%

Count 2 0 2 70 or above

% within Current Age 100.0% .0% 100.0%

Count 144 152 296

Current Age

Total

% within Current Age 48.6% 51.4% 100.0%

Degree Program of Respondents

Eight Masters degree programs are offered at DTS. However, the respondents

were only asked to indicate if they were enrolled in the Master of Theology (Th.M.), one

of the Master of Arts (M.A.) degrees, or the Certificate of Graduate Studies (CGS). The

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survey revealed that 213 women (72 %) are enrolled in one of the M.A. programs and 43

women (approximately 15%) are pursuing their Th.M. (See Table 4). Fifteen of the

respondents (5%) are in the CGS program. The remaining 25 women (8%) indicated by

“Other” represent nine women in Ph.D. or D.Min. programs and sixteen women who

classify themselves as non-degree.

Table 4. DTS Degree

DTS Degree Frequency Percent Valid Percent Cumulative Percent

ThM 43 14.5 14.5 14.5

MA 213 72.0 72.0 86.5

CGS 15 5.1 5.1 91.6

Other 25 8.4 8.4 100.0

Valid

Total 296 100.0 100.0

When looking at the cross-tabulation of the ages of students with their specific

degree pursuit (Table5), the survey revealed an almost equal distribution of younger and

older students in the Th.M. and M.A. programs. There are 21 younger Th.M. students and

22 older women in the Th.M. program. One-hundred and twelve younger women

students and 101 older women students are in the M.A. program. There are twice as many

older women students (10) in the CGS program than there are younger students (5).

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Table 5. Current Age * DTS Degree Cross-tabulation

Current Age* DTS Degree Cross-Tabulation DTS Degree ThM MA CGS Other Total

Count 21 112 5 2 140 20-29 % within Current Age

15.0% 80.0% 3.6% 1.4% 100.0%

Count 6 36 2 1 45 30-39 % within Current Age

13.3% 80.0% 4.4% 2.2% 100.0%

Count 11 27 3 10 51 40-49 % within Current Age

21.6% 52.9% 5.9% 19.6% 100.0%

Count 4 31 3 4 42 50-59 % within Current Age

9.5% 73.8% 7.1% 9.5% 100.0%

Count 1 7 2 6 16 60-69 % within Current Age

6.2% 43.8% 12.5% 37.5% 100.0%

Count 0 0 0 2 2 70 or above % within Current

Age .0% .0% .0% 100.0% 100.0%

Count 43 213 15 25 296

Current Age

Total % within Current Age

14.5% 72.0% 5.1% 8.4% 100.0%

Campus Location

A total of 207 respondents (70%) indicated they attend classes on the DTS

main campus in Dallas, Texas, as shown in Table 6. The remaining 89 (30%) respondents

take classes either on DTS extension campuses or online.

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Table 6. Dallas Campus Attendance

Currently taking classes on the Dallas campus Frequency Percent Valid Percent Cumulative Percent

Yes 207 69.9 69.9 69.9

No 89 30.1 30.1 100.0

Valid

Total 296 100.0 100.0

Student Status

To be classified as full time status, a student has to be enrolled in twelve or

more hours. The survey indicated that 105 (35%) of the respondents are full time students

with the majority of respondents (184) classified as part time students (65%). Table 7

shows the distribution of the survey respondents based on their full or part-time status.

Table 7. Current Student Status

Current student status Frequency Percent Valid

Percent Cumulative

Percent

Full time (12+ hrs) 105 35.5 36.3 36.3

Part time (< 12 hrs) 184 62.2 63.7 100.0

Valid

Total 289 97.6 100.0

Missing 7 2.4

Total 296 100.0

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Cross-tabulation of Current Age and Current Student Status

A cross-tabulation of the survey statistics (Table 8) indicates that the majority

of the female students completing the survey in the younger category are almost equally

distributed between full time status and part time status with seventy-three (54%)

carrying twelve hours or more and sixty-three (46%) carrying less than twelve hours. In

the older student group, the part-time students have a higher number with 121 (79%)

taking twelve hours or less and only 32 (21%) of the older respondents have full-time

status.

Table 8. Current Age* Current Student Status Cross-tabulation

Current Age * Current student status Cross-tabulation

Current student status

Full time (12+ hrs)

Part time (< 12 hrs)

Total

Count 73 63 136 20-29

% within Current Age 53.7% 46.3% 100.0%

Count 11 32 43 30-39

% within Current Age 25.6% 74.4% 100.0%

Count 9 42 51 40-49

% within Current Age 17.6% 82.4% 100.0%

Count 9 32 41 50-59

% within Current Age 22.0% 78.0% 100.0%

Count 2 14 16 60-69

% within Current Age 12.5% 87.5% 100.0%

Count 1 1 2 70 or above

% within Current Age 50.0% 50.0% 100.0%

Count 105 184 289

Current Age

Total

% within Current Age 36.3% 63.7% 100.0%

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Participation in Spiritual Formation Groups

Most of the degree programs at DTS require participation in a Spiritual

Formation (SF) group. The only programs of study exempt from this requirement are the

Masters of Biblical Studies (MABS) and the Masters of Biblical Counseling (MABC).

According to Table 9, approximately 54% of the respondents indicated that they either

have been in a Spiritual Formation group or are currently participating in one.

Table 9. Spiritual Formation Group Participation In or have been in a Spiritual Formation Group

Frequency Percent Valid Percent

Cumulative Percent

Yes 161 54.4 54.4 54.4 No 135 45.6 45.6 100.0

Valid

Total 296 100.0 100.0

As indicated in Table 10, when the statistics are broken down into the specific

degree program, of the forty-three women in the Th.M. program, thirty-eight students

(88%) are in or have been in a Spiritual Formation group. Only 12% of the Th.M.

students have not or are not in a Spiritual Formation group. Three (20%) are from the

CGS program, and eight (32%) of the Ph.D., D.Min., or Non-degree students indicated

they are or have been in a Spiritual Formation group. Approximately 47% of the students

in the M.A. program are not or have not participated in a Spiritual Formation group. It

can be assumed that many of the women in the last group are in the MABS or MABC

programs since they are not required to join an SF group.

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Table 10. DTS Degree* In or Have Been In a Spiritual Formation Group

DTS Degree * In or have been in a Spiritual Formation Group Cross-tabulation In or have been in a Spiritual Formation

Group Yes No Total

Count 38 5 43 ThM % within DTS Degree 88.4% 11.6% 100.0% Count 112 101 213 MA % within DTS Degree 52.6% 47.4% 100.0% Count 3 12 15 CGS % within DTS Degree 20.0% 80.0% 100.0% Count 8 17 25 Other % within DTS Degree 32.0% 68.0% 100.0% Count 161 135 296

DTS Degree

Total % within DTS Degree 54.4% 45.6% 100.0%

American Citizenship Versus International Student Population

One last question on demographics (A7) sought to discover the breakdown of

students by citizenship. Table 11 shows that 281 respondents (95%) are American

citizens and fifteen International female students (5%) responded to the survey. The DTS

enrollment records indicate that there were twenty-seven female international students

attending DTS at the time the survey was distributed.

Table 11. American Citizenship

American citizen Frequency Percent Valid Percent Cumulative Percent

Yes 281 94.9 94.9 94.9

No 15 5.1 5.1 100.0

Valid

Total 296 100.0 100.0

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Issues of Personal Struggle

The second section of the survey (questions B1 – B32) asked the women

students to indicate the degree to which they struggle with various personal issues.

Questions B1 – B27 used a seven-point Likert scale of “Never” to “Always.” The issues

presented in B1 – B27 included: depression, loneliness, poor self-image, lack of

confidence, perfectionism, stress, anxiety/fear, panic attacks, comparison with other

women, balancing time, contentment or discontentment with marital status,

communication with male students, fidelity in marriage, alcohol usage, homosexual

desires, masturbation, pornography, and struggle with doubts in faith and beliefs.

Questions B28 – B32 offered “Yes” or “No” answers. The issues these five questions

covered were: having meaningful friendships and relationships, sexual activity if single,

sexual abuse, verbal/emotional abuse, and physical abuse.

The following Tables present the results from the 296 DTS women students

who returned the completed survey. These results represent 52% of the 566 women

students enrolled at DTS in the spring semester, 2008. The first section presents results

related to Hypothesis Two. The second section includes results related to Hypothesis

Three. The final section reports data from additional questions on the survey regarding

other personal issues faced by the women students.

The second hypothesis of the project stated, “A survey of the Dallas

Theological Seminary female students will reveal that their greatest personal issues will

be in the area of depression, loneliness, stress, anxiety, and perfectionism.” The following

results reveal that these issues listed in the Hypothesis Two are in fact some of the most

frequent struggles faced by the women students attending DTS.

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Issues Related to Hypothesis Two

Depression

Question B1 on the survey revealed that 104 (35%) of the respondents

reported some degree of a struggle with depression from “somewhat” to “always” an

issue. Only 9% of the women indicated a significant problem with depression (checking

the “often to always” categories). The remaining 192 respondents (65%) reported that

they never or rarely struggle with depression as a personal issue. The results reveal that

although one third of the women students experience some level of depression, only one

tenth (26 women) indicate a serious struggle with depression. Even so, in Table 12 the

data does support the need to help women students deal with the issue of depression.

Table 12. Struggle with Depression

Struggle with depression Frequency Percent Valid

Percent Cumulative Percent

Never 50 6.9 6.9 16.9 Rarely 142 8.0 8.0 64.9 Somewhat 52 7.6 7.6 82.4 Moderately 26 .8 .8 91.2 Often 19 6.4 6.4 97.6 Usually 4 1.4 1.4 99.0 Always 3 1.0 1.0 100.0

Valid

Total 296 100.0 100.0

Loneliness

Table 13 indicates that over half of the women students on occasion struggle

with loneliness (Question B4). The survey revealed 162 women students (55%)

responded with “somewhat” to “always,” while 134 students (45%) responded with

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“never” or “rarely” regarding their having a struggle with loneliness. Of the respondents,

17% stated they “often” to “always” face loneliness.

Table 13. Struggle with Loneliness

Struggle with loneliness Frequency Percent Valid Percent Cumulative Percent

Never 32 10.8 10.8 10.8 Rarely 102 34.5 34.5 45.3 Somewhat 77 26.0 26.0 71.3 Moderately 36 12.2 12.2 83.4 Often 34 11.5 11.5 4.9 Usually 12 4.1 4.1 99.0 Always 3 1.0 1.0 100.0

Valid

Total 296 100.0 100.0  

Difficulty Handling Stress

Two hundred and two women students (68%) indicated at least “somewhat” to

“always” having difficulty with handling stress, although only 15% felt it was a problem

on a regular basis. Ninety-four women (32%) reported “never” or “rarely” having

difficulty with handling stress. Dealing with stress is one of the significant struggles for

the seminary women (see Table 14).

Table 14. Difficulty handling stress  Difficulty handling stress

Frequency Percent Valid Percent Cumulative Percent Never 8 .7 2.7 2.7 Rarely 86 9.1 29.1 31.8 Somewhat 112 7.8 37.8 69.6 Moderately 45 5.2 15.2 84.8 Often 22 .4 7.4 92.2 Usually 17 .7 5.7 98.0 Always 6 .0 2.0 100.0

Valid

Total 296 100.0 100.0

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Anxiety/Fear

Related to issues of anxiety and fear (Question B20), over half of the women

students (56%) reported a struggle in this area (Table 15), with 14% of the respondents

indicating “often” to “usually.” The survey showed that 44% of the women “rarely” or

“never” face problems of anxiety and fear.

Table 15. Difficulty Handling Anxiety/Fear

Difficulty Handling Anxiety/Fear Frequency Percent Valid

Percent Cumulative Percent

Never 23 7.8 7.8 7.8 Rarely 108 36.5 36.6 44.4 Somewhat 70 23.6 23.7 68.1 Moderately 53 17.9 18.0 86.1 Often 25 8.4 8.5 94.6 Usually 12 4.1 4.1 98.6

Valid Always 4 1.4 1.4 100.0 Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

Panic Attacks

Research has shown that sometimes high levels of stress can lead to panic

attacks and other stress induced illnesses (Question B21). The data in Table 16 indicates

that 255 students (89%) responded with “never” or “rarely” having panic attacks. Only

11% of the respondents (31 women) showed some level of experience with panic attacks

with just six women (3%) facing an often or usually significant problem (see Table 16).

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Table 16. Experience Panic Attacks

Have panic attacks Frequency Percent Valid

Percent Cumulative Percent

Never 188 63.5 63.5 63.5 Rarely 77 26.0 26.0 89.5 Somewhat 21 7.1 7.1 96.6 Moderately 4 1.4 1.4 98.0 Often 4 1.4 1.4 99.3 Usually 2 .7 .7 100.0

Valid

Total 296 100.0 100.0

Perfectionism

Women struggling with perfectionism as a personal issue (Question B3)

totaled 246 (78%), while only forty-nine respondents (22%) reported “never” or “rarely”

having a struggle with perfectionism. Table 17 shows the three largest categories of

struggle were “somewhat,” with seventy-five respondents (25%), and sixty-two

respondents (21%) reported an “often” rating, and fifty students (17%) indicated

“usually” as the severity of their struggle with perfectionism. Fifteen women (5%)

indicated “never” struggling with perfectionism while the same number of women (5%)

reported “always” struggling with perfectionism. The survey revealed that the issue of

perfectionism is the greatest struggle facing the women students at DTS.

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Table 17. Struggle with Perfectionism

Struggle with perfectionism Frequency Percent Valid

Percent Cumulative Percent

Never 15 5.1 5.1 5.1 Rarely 34 11.5 11.5 16.6 Somewhat 75 25.3 25.4 2.0 Moderately 44 14.9 14.9 56.9 Often 62 20.9 21.0 78.0 Usually 50 16.9 16.9 94.9 Always 15 5.1 5.1 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

Issues Related to Hypothesis Three

The third hypothesis of this study states, “A survey of the Dallas Theological

Seminary female students will reveal a struggle with the issues of self-image, self

acceptance, and self-confidence.” The survey revealed that a significant number of

women struggle in these areas.

Unhealthy Personal Body Image

The women were asked if they had a struggle with an unhealthy personal body

image in Question B5, meaning they have a critical attitude towards their physical body.

Those respondents indicating some level of struggle with body image totaled 164 (44%),

with those indicating “never” or “rarely” having a struggle totaled 131 (56%). Only 3%

of the women indicated a serious issue related to body image. This is a common problem

for many women in today’s Western culture but Table 18 shows that issues related to an

unhealthy perspective of their physical body are a marginal problem for most DTS

women.

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Table 18. Struggle with an Unhealthy Personal Body Image

Struggle with an unhealthy personal body image Frequency Percent Valid

Percent Cumulative Percent

Never 33 11.1 11.2 11.2 Rarely 8 33.1 33.2 44.4 Somewhat 71 24.0 24.1 68.5 Moderately 40 13.5 13.6 82.0 Often 31 10.5 10.5 92.5 Usually 14 4.7 4.7 97.3 Always 8 2.7 .7 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3

Total 96 100.0

Bulimia and Anorexia

Related to body image issues are the growing problems in our culture of

bulimia and anorexia (Question B6). When the women students were asked about these

behaviors, only thirteen respondents (4%) indicated they have some level of struggle with

an eating disorder. Most of the women (89%) indicated that they have never had an

eating disorder and 7% indicated that it was “rarely” a problem (see Table 19).

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Table 19. Struggle with Either Bulimia or Anorexia

Struggle with either bulimia or anorexia

Frequency Percent Valid Percent Cumulative Percent

Never 262 88.5 88.8 88.8 Rarely 20 6.8 6.8 95.6 Somewhat 4 1.4 1.4 96.9 Moderately 3 1.0 1.0 98.0 Often 4 1.4 1.4 99.3 Usually 1 3 .3 99.7 Always 1 .3 .3 100.0

Valid

Total 295 9.7 100.0 Missing 1 .3

Total 296 100.0

Low Self-esteem

In addressing the issue of “self-esteem,” 153 (52%) women students reported

some degree of struggle with low self-esteem with only 12% indicating a significant

problem in this area. These figures (Table 20) show the remaining 143 women students

(48%) reported either “never” or “rarely” having a struggle with self-esteem as a personal

issue.

Table 20. Struggle with Low Self-Esteem

Struggle with low self-esteem Frequency Percent Valid

Percent Cumulative Percent

Never 28 9.5 9.5 9.5 Rarely 115 8.9 38.9 48.3 Somewhat 72 24.3 24.3 72.6 Moderately 44 14.9 14.9 87.5 Often 30 10.1 10.1 97.6 Usually 5 1.7 1.7 99.3 Always 2 .7 .7 100.0

Valid

Total 296 100.0 100.0

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Low Self-confidence

The data revealed that half of the women respondents (49%) “rarely” or

“never” struggle with low self-confidence (Question B12), with 51% indicating they

“somewhat” to “always” deal with low self-confidence. These results show that the

highest response was 125 students (42%) stating that they “rarely” have a struggle instead

of “never” having a struggle with low self-confidence, suggesting the possibility that

almost half of the women at DTS may face low self-confidence occasionally, but only

13% of the women students indicated that issues of low self-confidence are a significant

problem in their lives. Table 21 reflects the distribution of responses. Table 21. Struggle with Low Self-Confidence  

Struggle with low self-confidence

Frequency Percent Valid Percent

Cumulative Percent

Never 20 6.8 6.8 6.8 Rarely 125 42.2 42.4 49.2 Somewhat 83 28.0 28.1 77.3 Moderately 44 14.9 14.9 92.2 Often 18 6.1 6.1 98.3 Usually 2 .7 .7 99.0 Always 3 1.0 1.0 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

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Other Issues of the DTS Female Students

Alcohol Use

DTS has a “no alcohol” policy for all of its students, faculty and staff. In

response to Question B7 on the survey, the women students reported that 57% adhere to

the total abstinence policy while 43% of the respondents indicated that they do not totally

comply with the policy. Only two respondents did not have a response to this question.

Table 22 reveals that of women who do not comply with the alcohol policy, 29% of them

“rarely” drink alcohol with 8% indicating “somewhat” and only 5% state that they drink

alcohol more regularly.

Table 22. Drink Alcoholic Beverage While Attending DTS

Drink alcoholic beverages while attending DTS

Frequency Percent Valid Percent Cumulative Percent

Never 169 57.1 57.5 57.5 Rarely 85 28.7 28.9 86.4 Somewhat 25 8.4 8.5 94.9 Moderately 9 .0 3.1 98.0 Often 4 1.4 1.4 99.3 Usually 2 .7 .7 100.0

Valid

Total 294 99.3 100.0 Missing 2 7 Total 296 100.0

Balancing Marriage, Family, and Studies

Question B8 asked the married women students about their challenges of

balancing marriage, their family, and their studies at DTS. Of the 155 married female

students who returned a survey, 124 (80%) struggle with some level of balance between

marriage, family and the requirements of DTS.

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Only thirty-one married women (20%) indicated they “never” or “rarely” struggled with

this issue, but 46% state they “often” to “always” find it a significant challenge. Table 23

also shows that 141 responses were “missing” which represents the single female

students who completed the survey who did not answer this question. However, there

were three respondents who did not respond to the question at all since the total number

of single female students who returned the survey totaled 144.

Table 23. Struggle with Balancing Marriage, Family, and Requirements of DTS as a Married Student

As a married student, struggle with balancing marriage, family, and requirements of DTS

Frequency Percent Valid Percent

Cumulative Percent

Never 6 2.0 3.9 3.9 Rarely 25 8.4 16.1 20.0 Somewhat 33 11.1 21.3 41.3 Moderately 20 6.8 12.9 54.2 Often 34 11.5 21.9 76.1 Usually 12 4.1 7.7 83.9 Always 25 8.4 16.1 100.0

Valid

Total 155 52.4 100.0 Missing 141 47.6 Total 296 100.0

Balancing Singleness, Family, and Studies

Of interest is the fact that a greater percent of single women (85%) than

married women (80%) struggle with balancing personal life, family, and the requirements

of DTS (Question B8). Table 24 shows that 119 of the 144 total single female

respondents have some level of problem balancing these areas of their lives and 12%

have a significant struggle in balancing the different areas of their lives. Only 15% of the

single students feel they “rarely” or “never” have difficulty balancing personal, family, or

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seminary related responsibilities. A total of 156 students did not respond to this inquiry.

The total number of married female students returning the survey is 152. Therefore, four

of the women returning the survey did not respond to this question for another reason

other than not being single.

Table 24. Struggle with Balancing Personal Life, Family, and Requirements of DTS

as a Single Student

As a single student, struggle with balancing personal life, family, requirements of DTS

Frequency Percent Valid Percent

Cumulative Percent

Never 6 2.0 .3 4.3 Rarely 15 .1 0.7 15.0 Somewhat 31 10.5 22.1 37.1 Moderately 29 .8 20.7 57.9 Often 28 9.5 20.0 77.9 Usually 13 .4 .3 87.1 Always 18 .1 2.9 100.0

Valid

Total 140 7.3 100.0 Missing 156 52.7 Total 296 100.0

Marital Fidelity in Thought Life

Table 25 indicates the responses from the 159 married female students

regarding whether or not they have a struggle with being faithful to their husband in their

thought life. The vast majority, 145 respondents (91%), responded with a “never” or

“rarely” response. Only fourteen married women students (9%) responded with a

“somewhat” to “always” answer, and of these women, only 1% (three women) expressed

a regular problem in this area.

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Table 25. Struggle with Faithfulness to Husband in Thought Life

Struggle with being faithful to my husband in my thought life Frequency Percent Valid

Percent Cumulative Percent

Never 78 26.4 49.1 49.1 Rarely 67 22.6 2.1 91.2 Somewhat 7 .4 .4 95.6 Moderately 4 .4 .5 98.1 Often 1 3 6 98.7 Usually 2 7 .3 100.0

Valid

Total 159 3.7 100.0 Missing 137 6.3 Total 296 100.0

Marital Fidelity in Actions

When the married students were asked whether or not they struggle with being

faithful to their husband in their actions (Question B11), 85% indicated “never” and 14%

reported “rarely.” Only one student reported having “somewhat” of a struggle with the

issue in an active way. There are 141 missing responses representing the single students

who did not answer this question (see Table 26).

Table 26. Struggle with Faithfulness to Husband with Actions

Struggle with being faithful to my husband with my actions Frequency Percent Valid

Percent Cumulative Percent

Never 132 44.6 85.2 85.2 Rarely 22 7.4 14.2 99.4 Somewhat 1 3 6 100.0

Valid

Total 155 2.4 100.0 Missing 141 7.6 Total 296 100.0

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Discontentment in Singleness

Table 27 presents the responses to Question B13 on the survey related to

single women being discontent with their singleness. The single female students indicated

that 58% of them have at least somewhat of a struggle with being single. Only 10% stated

that they never have a problem being single and 32% feel they rarely struggle with their

marital status. The data shows that over half of the single women students experience

some level of discontentment in being single and 15% have a high degree of discontent

with their marital status.

Table 27. Discontentment in Singleness

Discontent in my singleness

Frequency Percent Valid Percent Cumulative Percent

Never 15 5.1 10.5 10.5 Rarely 45 15.2 31.5 42.0 Somewhat 41 13.9 28.7 70.6 Moderately 20 6.8 14.0 84.6 Often 12 4.1 8.4 93.0 Usually 6 2.0 4.2 97.2 Always 4 1.4 2.8 100.0

Valid

Total 143 48.3 100.0 Missing 153 51.7 Total 296 100.0

Discontentment in Marriage

When looking at contentedness for the married women (Question B14), Table

28 indicates that 87% of the married female students are “never or rarely” discontent in

their marriage. Only 13% of the married female students express some level of discontent

with their marriage and most of them (8%) only believe this to be somewhat of a

problem.

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Just four women (1%) state that they have a high level of discontent in their marriage.

The results reveal that the vast majority of married women students are content in their

marriages.

Table 28. Discontentment in Marriage

Discontent in my marriage

Frequency Percent Valid Percent

Cumulative Percent

Never 63 21.3 40.4 40.4 Rarely 73 24.7 46.8 87.2 Somewhat 13 4.4 8.3 95.5 Moderately 3 1.0 1.9 97.4 Often 2 .7 1.3 98.7 Usually 2 .7 1.3 100.0

Valid

Total 156 52.7 100.0 Missing 140 7.3 Total 296 100.0

Homosexual Desires

In Table 29, 291 of the 296 total respondents chose to answer Question B15

on the survey regarding struggles with homosexual desires. Of those responding, 93% of

the women have never struggled in this sexual area and another 6% indicated “rarely.”

Only two students reported they face issues related to homosexual desires. Homosexual-

ity is not a prevalent struggle for the women students at DTS.

119  

 

 

Table 29. Struggle with Having Homosexual Desires

Struggle with having homosexual desires

Frequency Percent Valid Percent Cumulative Percent

Never 270 91.2 92.8 92.8 Rarely 19 6.4 6.5 99.3 Somewhat 1 .3 .3 99.7 Always 1 .3 .3 100.0

Valid

Total 291 8.3 100.0 Missing 5 .7

Total 296 100.0

Masturbation

The data in Table 30 indicates that 199 women students (68%) never have a

struggle with sexual needs that they resolve with masturbation (Question B16). However

the data shows that ninety-two students (32%) express practicing masturbation although

half of these women (16%) state this is rarely an issue for them, leaving 16% who do

struggle to some degree with sexual needs that they resolve with masturbation.

Table 30. Struggle with Sexual Needs Resolved with Masturbation

Struggle with sexual needs I resolve with masturbation

Frequency Percent Valid Percent Cumulative Percent

Never 199 7.2 68.4 68.4 Rarely 46 5.5 15.8 84.2 Somewhat 21 .1 7.2 91.4 Moderately 14 .7 4.8 96.2 Often 10 .4 3.4 99.7 Usually 1 .3 .3 100.0

Valid

Total 291 8.3 100.0 Missing 5 1.7

Total 296 100.0

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Doubts About Personal Faith and Beliefs

Regarding having a struggle with doubts about personal faith and beliefs

(Question B18), Table 31 shows that 236 students (80%) reported either “never” or

“rarely” is this a struggle for them. Half of the women (148) reported “rarely,” indicating

that on occasion doubts related to faith and beliefs do surface, but only 8% of the women

students state they have much of a struggle related to their faith and beliefs. Hopefully

their time spent at seminary will help them clarify and address some of their questions.

Table 31. Struggle with Doubts About Faith and Beliefs

Struggle with doubts about my faith and beliefs

Frequency Percent Valid Percent

Cumulative Percent

Never 88 29.7 29.7 29.7 Rarely 148 50.0 50.0 79.7 Somewhat 36 12.2 12.2 91.9 Moderately 13 4.4 4.4 96.3 Often 9 3.0 3.0 99.3 Usually 1 3 3 99.7 Always 1 3 3 100.0

Valid

Total 296 100.0 100.0

Insecurity

Table 32 indicates that over one half (54%) of the survey respondents struggle

with some level of insecurity (Question (B22), although only 15% reported a high degree

of struggle with feelings of insecurity. Only 29 students (10%) reported “never” having a

struggle with feelings of insecurity. And another 36% respondents (107) women state this

is rarely a problem for them.

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Table 32. Struggle with Feelings of Insecurity

Struggle with feelings of insecurity

Frequency Percent Valid Percent Cumulative Percent

Never 29 9.8 9.8 9.8 Rarely 107 36.1 36.3 46.1 Somewhat 83 28.0 28.1 74.2 Moderately 38 12.8 12.9 87.1 Often 22 7.4 7.5 94.6 Usually 14 4.7 4.7 99.3 Always 2 .7 .7 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

Comparison with Other Women

When the students were asked about the issue of comparing themselves to

other women (Question B23), 219 of them (74%) indicated from “somewhat” to

“always.” Table 33 shows the distribution with only 26% of the respondents (76 women)

saying that comparison with other women is rarely or never a problem. These results

show that comparison with other women is one of the most significant problems the

seminary women face.

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Table 33. Struggle with Comparison to Other Women

Struggle with comparison to other women Frequency Percent Valid

Percent Cumulative

Percent Never 15 5.1 5.1 5.1 Rarely 61 20.6 20.7 25.8 Somewhat 82 27.7 27.8 53.6 Moderately 59 19.9 20.0 73.6 Often 49 16.6 16.6 90.2 Usually 18 6.1 6.1 96.3 Always 11 3.7 3.7 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

Communicating Intentions Appropriately with Men

Dallas Seminary has an enrollment of approximately 2000 students at the five

campuses and online, with about 25% of that total being female students. Question B24

asked the women whether or not they struggle with knowing how to communicate

intentions with men appropriately. One hundred and ninety-five (65%) of the women

students indicated they never or rarely have a struggle with knowing how to

communicate their intentions appropriately with men. Seventy women (24%) reported

having somewhat or moderate challenges in this area with Table 34 revealing that only

10% (29 women) face this issue on a frequent basis.

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Table 34. Communicating Intentions Appropriately with Men

Struggle with knowing how to communicate intentions appropriately with men Frequency Percent Valid

Percent Cumulative

Percent Never 76 25.7 25.9 25.9 Rarely 119 40.2 40.5 66.3 Somewhat 45 15.2 15.3 81.6 Moderately 25 8.4 8.5 90.1

Often 21 7.1 7.1 97.3 Usually 6 2.0 2.0 99.3 Always 2 .7 .7 100.0

Valid

Total 294 99.3 100.0 Missing 2 .7 Total 296 100.0

Developing Friendships with Men

Table 35 addresses Question B25 on the survey. The women were asked to

evaluate how much difficulty they have developing meaningful friendships with DTS

male students. Three distinct groups emerged from the 285 women who chose to answer

this question. One third of the women (34%) rarely or never struggle with male

relationships, a third (34%) indicate some struggle in this area, with the remaining third

(32%) having significant problems developing meaningful relationships with DTS male

students. These findings reveal that 66% of the women students find developing

meaningful friendships with male students challenging to some degree.

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Table 35. Difficulty Developing Meaningful Friendships with DTS Male Students

Difficult to develop meaningful friendships with DTS male students Frequency Percent Valid

Percent Cumulative

Percent

Never 26 8.8 9.1 9.1 Rarely 72 24.3 25.3 34.4 Somewhat 57 19.3 20.0 54.4 Moderately 40 13.5 14.0 68.4 Often 37 12.5 13.0 81.4 Usually 33 11.1 11.6 93.0 Always 20 6.8 7.0 100.0

Valid

Total 285 96.3 100.0 Missing 11 3.7

Total 296 100.0

Developing Friendships with Married Women

Many women (44%) think they rarely or never have difficulty developing

meaningful friendships with married DTS women students (Question B26), although just

over half (56%) do think they have some degree of challenge connecting with married

women students. Table 36 gives the specific distribution of responses and shows that only

11% of the respondents have a high degree of problem making friends with the married

women students.

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Table 36. Difficulty Developing Meaningful Friendships with Married Women Students

Difficult to develop meaningful friendships with married women students

Frequency Percent Valid Percent

Cumulative Percent

Never 32 10.8 11.1 11.1 Rarely 95 32.1 32.9 43.9 Somewhat 69 23.3 23.9 67.8 Moderately 29 9.8 10.0 77.9 Often 31 10.5 10.7 88.6 Usually 21 7.1 7.3 95.8 Always 12 4.1 4.2 100.0

Valid

Total 289 97.6 100.0 Missing 7 2.4 Total 296 100.0

Developing Friendships with Single Women

Data gathered from both the single and married women students regarding the

difficulty to develop meaningful friendships with the single women DTS students

(Question B27) is reflected in Table 37. One hundred and twenty-six women (43%) feel

they have some level of struggle establishing meaningful relationships with single

students. Over half of the women (57%) state they have little or no difficulty developing

relationships with single women students. The results suggest that all women students

have more difficulty developing friendships with married students versus single students

(43% versus 56%).

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Table 37. Difficulty Developing Meaningful Friendships with Single Women Students

Difficult to develop meaningful friendships with single women students

Frequency Percent Valid Percent

Cumulative Percent

Never 46 15.5 15.9 15.9 Rarely 118 39.9 40.7 56.6 Somewhat 57 19.3 19.7 76.2 Moderately 30 10.1 10.3 86.6 Often 18 6.1 6.2 92.8 Usually 16 5.4 5.5 98.3 Always 5 1.7 1.7 100.0

Valid

Total 290 98.0 100.0 Missing 6 2.0

Total 296 100.0

The last five questions in part B of the survey were to be answered with a

“yes” or a “no” response. These questions cover the issues of friendship, pornography,

and sexual, verbal, emotional, and physical abuse.

Satisfaction with Friendship/Support Network

Question B28 asked the general question of whether or not the women

students were currently satisfied with their support/friendship network at DTS. The data

in Table 37 shows that 223 of the respondents (75%) feel satisfied with their personal

relationships at DTS and 73 women (25%) feel they are not satisfied (see Table 38).

127  

 

 

Table 38. Current Satisfaction with Support/Friendship Network

Currently satisfied with support/friendship network Frequency Percent Valid Percent Cumulative

Percent

Yes 223 75.3 75.3 75.3

No 73 24.7 24.7 100.0

Valid

Total 296 100.0 100.0

Pornography

The survey revealed that out of 295 students responding to Question B17,

only seven (2%) reported “using, viewing, or reading” pornography. The other 288

respondents (98%) indicated that they did not “use, view, or read” pornography. Only one

student did not answer this question. Table 39 shows that using pornography is not an

issue for the women students at Dallas Seminary.

Table 39. Use, View, or Read Pornography

Use, view, or read pornography Frequency Percent Valid

Percent Cumulative

Percent Yes 7 2.4 2.4 2.4 No 288 97.3 97.6 100.0

Valid

Total 295 99.7 100.0 Missing 1 .3 Total 296 100.0

Sexual Activity

Regarding the single women students’ current sexual activity (Question B29),

it was very encouraging to discover that 100% of the 144 respondents of single status

reported that they were not sexually active.

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Sexual Abuse

Table 40 indicates that approximately 19% of the 290 women responding

have experienced sexual abuse (Question B30). Although the greater majority of women

students (81%) have not been sexually abused, it is of concern to know that one fifth of

the women students carry with them the emotional scars of being taken advantage of

sexually. Table 40 reveals that six women chose not to answer this question.

Table 40. Sexual Abuse

Been sexually abused

Frequency Percent Valid Percent Cumulative

Percent Yes 54 18.2 18.6 18.6 No 236 79.7 81.4 100.0

Valid

Total 290 98.0 100.0 Missing 6 2.0 Total 296 100.0

Verbal and/or Emotional Abuse

In response to Question B31 regarding whether or not the respondents had

been verbally and/or emotionally abused, Table 41 indicates a much higher percentage of

women students (44%) who answered the question with a “yes” response. These figures

reveal a fairly close distribution of those who have been verbally and/or emotionally

abused with those who have not experienced this type of abuse. It is significant to

discover that almost half of the women students have experienced verbal and/or

emotional abuse.

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Table 41. Verbal and/or Emotional Abuse

Been verbally and/or emotionally abused

Frequency Percent Valid Percent Cumulative

Percent Yes 129 43.6 44.2 44.2 No 163 55.1 55.8 100.0

Valid

Total 292 98.6 100.0 Missing 4 1.4

Total 296 100.0

Physical Abuse

When asked to respond to Question B32 related to physical abuse, 11% of the

respondents indicated this to be part of their history (Table 42). Even though the vast

majority (89%) of the female students have not experienced physical abuse, it is still of

concern that 33 women who responded to the survey have suffered physical abuse.

Table 42. Physical Abuse

Been physically abused Frequency Percent Valid

Percent Cumulative

Percent Yes 33 11.1 11.3 11.3 No 258 87.2 88.7 100.0

Valid

Total 291 98.3 100.0 Missing 5 1.7 Total 296 100.0

This concludes the results from the thirty-two questions in section B of the DTS

women student survey which sought to discover the personal struggles of the female

students. The next section on the survey (Section C) asked for information about the

personal needs of the women while attending DTS.

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Current Personal Needs While At DTS

The third section of the survey (Section C) related to Hypothesis Four and

Hypothesis Five and addressed the personal needs of the women students while they

attend DTS. These questions focused on following topics: desire for mentoring

relationships, meaningful friendships, financial need, abortion, accountability, dating and

boundaries, marriage thought life, and family needs. The first five questions (C1 – C5)

gave the option to answer “Yes” or “No” related to the need for female mentors.

Need for Female Mentors and Christian Friends

Past Female Mentor

The first question (C1) in this third section asked, “In the past, I have had an

older Christian woman to talk with regularly.” Table 43 indicates that 71% of the female

respondents have, in the past, had an older Christian woman to talk with on a regular

basis and 29% of the female students who responded have never had an older Christian

woman to talk with regularly. These results reveal that nearly one third of the women

students have not had a woman in their life whom they would consider a mentor.

Table 43. Experience with an Older Christian Woman Regularly

In past, had an older Christian woman to talk with regularly Frequency Percent Valid

Percent Cumulative

Percent Yes 207 69.9 70.9 70.9 No 85 28.7 29.1 100.0

Valid

Total 292 98.6 100.0 Missing 4 1.4 Total 296 100.0

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Current Female Mentor

The second question (C2) followed up by asking, “Currently I have an older

Christian woman to talk with regularly.” Table 44 shows the distribution of responses to

Question C2. Of the 292 women who answered the question, 142 of them (49%) checked

“Yes.” Half of the DTS women have an older Christian woman they meet and talk with

regularly.

For those respondents who checked, “No,” they were directed to answer

Question C3, “Would you like to have an older Christian woman to talk with on a regular

basis?” Of the 150 women who indicated they did not currently have a female mentor,

122 (81%) said they desire to have a woman with whom to meet and talk. Only twenty-

six women (17%) said they were not interested in having a female mentor. Two

respondents did not answer the follow up question. It is evident that a significant majority

of the women students who do not have a female mentor would like to have one.

Table 44. Current Experience with a Female Mentor and/or Desire for a Mentor

Currently have an older Christian woman to talk with regularly; if not: Would you like to have an older Christian woman to talk with on a regular basis?

Frequency Percent Valid Percent

Cumulative Percent

Yes 142 48.0 48.6 48.6 No, but I would like one

122 41.2 41.8 90.4

No, and I would not like one

26 8.8 8.9 99.3

No (and answer missing to follow-up question)

2 .7 .7 100.0

Valid

Total 292 98.6 100.0 Missing 4 1.4 Total 296 100.0

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Peer Spiritual Mentor

Question C4 addressed the topic of Christian friends. It asked a response to

the following statement: “I have a peer who is a spiritual mentor with whom I spend time

regularly.” Of the 290 women who responded to the statement, 134 women (46%) said

that they did have a peer as a spiritual mentor. Over one-half of the respondents (54%)

indicated they did not have a peer as a spiritual mentor with whom they meet with on a

regular basis (see Table 45).

Table 45. Current Experience with a Peer Spiritual Mentor

Have a peer as a spiritual mentor and meeting on a regular basis Frequency Percent Valid

Percent Cumulative

Percent Yes 134 45.3 46.2 46.2 No 156 52.7 53.8 100.0

Valid

Total 290 98.0 100.0 Missing 6 2.0 Total 296 100.0

Desire for a Peer Spiritual Mentor

The final question (C5) related to female mentors, asked the women to

indicate if they “would like to have a peer who would be a spiritual mentor for me with

whom I could spend time on a regular basis.” Table 46 shows that out of the 225 women

students who responded to this question, 147 (65%) said that they would like to have a

peer as a mentor to meet with on a regular basis. The remaining respondents (35%) said

that they were not interested in having a peer mentor. Seventy-one respondents (24%)

elected not to answer this question.

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Table 46. Desire to Have a Peer as a Mentor

Would like to have a peer as a mentor to meet on a regular basis Frequency Percent Valid

Percent Cumulative

Percent Yes 147 49.7 65.3 65.3 No 78 26.4 34.7 100.0

Valid

Total 225 76.0 100.0 Missing 71 24.0 Total 296 100.0

When the data from Question C4 which asked, “Would you like to have a peer

as a mentor to meet with on a regular basis?” was cross-tabulated with Question C5, “I

have a peer as a spiritual mentor and am meeting with her on a regular basis,” Table 47

shows that of 225 respondents who answered both questions, 147 women already have a

peer mentor. Of this group, forty-two (29%) would like an additional peer mentor and

one hundred and two do not need an additional mentor who is a peer. Another seventy-

eight women students stated that they do not have a peer mentor and thirty-four of them

(44%) stated they would like to have a peer mentor. Overall, about a third of the women

students at DTS would be interested in having a peer mentor.

Table 47. Cross-tabulation of *Desire for a Peer Mentor and Have a Peer Mentor

Would like to have a peer as a mentor to meet on a regular basis * Have a peer as a spiritual mentor and meeting on a regular basis – cross-tabulation

Count Have a peer as a spiritual mentor and meeting on

a regular basis Yes No Total

Yes 42 105 147 No 34 44 78

Would like to have a peer as a mentor to meet on a regular basis Total 76 149 225

134  

 

 

Close Friendship(s)

Question C9 addressed the need women students have for close Christian

friends. It stated, “I have a close friend(s) to spend time with on a regular basis.” Of the

289 women who chose to answer this question, 236 (82%) said they have one or more

close friends. Of concern was the fact that 53 of the respondents (18%) answered that

they do not have a close friend (see Table 48).

Table 48. Close Friend(s) Relationship

Have a close friend(s) to spend time with regularly Frequency Percent Valid

Percent Cumulative

Percent Yes 236 79.7 81.7 81.7 No 53 17.9 18.3 100.0

Valid

Total 289 97.6 100.0 Missing 7 2.4 Total 296 100.0

Abortion

Table 49 reveals that seven female students who have had an abortion in the

past still have painful emotions and thoughts in which they need help to address. Over

half of the respondents (58%) chose not to respond to this question about abortion. It does

not necessarily mean that none of these 172 women have had an abortion, but rather that

none of them need help in dealing with negative emotions related to abortion. The survey

did not ask how many women may have had an abortion.

135  

 

 

Table 49. Experienced an Abortion

Had past abortion and still have painful emotions/thoughts I need help to work through

Frequency Percent Valid Percent

Cumulative Percent

Yes 7 2.4 5.6 5.6 No 117 39.5 94.4 100.0

Valid

Total 124 41.9 100.0 Missing 172 58.1

Additional Personal Needs

Section C of the questionnaire also sought to discover other current personal

needs of the women students while they attend DTS. Nine questions offered a seven-

point Likert scale from “never” to “always” related to some possible personal needs the

women students might have. Table 50 lists some of the individual needs and the

distribution of the respondents’ answers. Figure 1 ranks these needs according to greatest

need based on the mean score.

Table 50. Reponses to Survey Questions C6, C8, and C10 – C16 on Needs Questions C6, C8, C10-C16 In the order presented in the survey Resps Mean

Std dev 1

N

ever

2

R

arel

y 3

Som

ew

hat

4

Mod

era

tely

5

Ofte

n 6

U

sual

ly

7

Alw

ays

C6. Have overwhelming financial needs 289 3.18 1.67 40 90 53 34 40 21 11 C8. Difficult to meet other women DTS students 289 2.70 1.44 55 103 65 26 24 11 5 C10. Difficult to meet and form friendships with wives of DTS male students 276 4.34 1.86 18 36 54 32 35 64 37 C11. Need more personal and relational connection with female DTS students 285 3.12 1.55 38 83 66 35 38 19 6 C12. As new student, needed someone to connect with 270 3.51 2.07 48 74 31 27 24 32 34 C13. Need someone to be accountable to for attitudes and actions 288 3.96 1.79 19 50 64 45 48 25 37 C14. Need help with do's and don'ts of dating and healthy boundaries 149 2.81 1.65 35 45 27 17 12 7 6 C15. Desire to get married consumes thought-life 141 2.86 1.60 27 48 25 16 13 8 4 C16. Have family needs/issues that are disruptive to academic work 293 2.71 1.40 43 128 54 26 27 11 4

136  

 

 

Figure 1. Degree of Need

Relationships Between Female Students and Student Wives

Figure 4 ranks these women students’ needs in order of highest to lowest level

of need based on the women students’ responses. The greatest difficulty that the women

students have is to meet and form friendships with the wives of DTS male students

(Question C10). Eighty percent of the women indicated at least some level of difficulty

developing relationships with seminary wives. This response is predictable since the DTS

wives have little contact with the women students and the wives are either working or

raising children whereas the women students are busy with studies, work, family, etc. So

there is little time for these two groups of women to connect.

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Accountability for Behavior and Actions

The second highest need in this part of the survey related to the women

wanting personal accountability (Question C13). A large number of the women (76%)

reported that they need someone to be accountable to for their attitudes and actions. Half

of the women (38%) indicated a somewhat or moderate need, whereas the other 38% felt

a great need in this area. New Student Connection

Related to the issue of female relationships (Question C12), the women

students were asked to respond to the statement, “As a new student, I needed someone to

connect with me as a friend on campus so I would not have felt so alone, nervous, or

disconnected.” Of the 270 women who responded to this question, 148 (55%) indicated

they thought it important for new students to have a returning student reach out to them

when they are new to the DTS campus.

Financial Needs

When asked about financial issues (Question C6), 55% of the respondents

(159 women) ranged from “somewhat” to “always” regarding feeling overwhelmed with

financial needs. Among this group, seventy-two women (25%) stated they often to

always feel overwhelmed with financial needs.

Desire for Personal and Relational Connection with Other Female Students

Although the survey revealed that the women students don’t have a significant

degree of difficulty meeting one another, 57% of the survey respondents expressed a

desire for a more personal connection with other female students (Question C11). For

35%, they have a somewhat/moderate need, but for 22% of the women, they indicated a

much greater need for closer friendships with other women students.

138  

 

 

Desire for Marriage

Of the 141 single women who responded to the statement, “Desire to get

married consumes my thought-life” (Question C15), 47% (66 women) indicated some

level of mental distraction related to wanting to get married. Of this group, 25 of the

women (18%) expressed that a very high amount of their thinking is consumed with

wanting to be married.

Dating and Healthy Boundaries

Forty-seven percent of the single women respondents indicated that they

would like some help in understanding the “do’s and don’ts” of dating and establishing

healthy boundaries in their relationships with men (Question C14). Of this group of

women, 17% of them felt they have a high degree of need in this area.

Relationships Among Female Students

Contrary to the difficulty of women students connecting relationally with

wives of the male students, the women students indicated that meeting other DTS women

students was much less difficult (Question C8). Only 14% of the women students

revealed a great a significant degree of difficulty developing relationships with other

women students. They share classes together, often eat lunch together, work on

assignments together, live on campus together, attend Women Students’ Fellowship

activities and programs, etc. The women students have more in common with one another

so they more easily are able to form friendships with one another.

Family Needs

The final question in Section C asked the women students to indicate if they

face family needs and issues that are disruptive to their academic work at DTS (Question

C16a). If so, they were given space to write specifically what those needs or issues were

(Question 16b). Of the 296 survey respondents, 129 of the women (44%) listed one or

more family issues that they deal with as they continue their seminary training. The

139  

 

 

following are the most frequently mentioned issues with the number of women who cited

each:

Needs and relationship with parents – 29 Husband’s needs and issues - 27 Illness/aging of family members – 21 Children’s needs – 20 Time management and balance- 11 Finances - 11 Parenting teenagers – 10 Working a job and time demands – 7 Divorce of parents – 7 Sibling Problems – 6 Tiredness - 6 Adults children needs – 5 Emotionally unhealthy family members – 5 Grandchildren – 4 Time with family – 4 Depression - 3 Distance from family – 3 Health issues – 3 Eating Disorder – 2

Issues that were mentioned only one time include Busyness, Car problems, Childcare, Domestic responsibilities, Doubt, Expecting a baby, Faith in the workplace, Friends faraway, Guilt/shame, Loneliness, Medical needs, Opposition, Personal health issues, Privacy issues to study, Roommate issues, and Single parenting.

Topics for Programming, Seminars, and Speakers at DTS

The fourth section of the survey sought to discover what types of extra-

curricular seminars, speakers, and other opportunities to enrich the women’s academic

education would be most helpful to the female students. The options for responses ranged

from “no need” to “greatest need”. Table 51 lists the options by question and presents all

the responses in each category (Question D1). This is followed by Figure 5 which ranks

them in order of importance to the women based on the mean score.

When ranking the responses according to the percentage of women indicating

some level of need in each area (some need to greatest need), the results were:

140  

 

 

Close friend (89%)

A meaningful relationship with faculty or staff (82%)

An older Christian woman as a mentor (77%)

Opportunity to get to know wives of male students (72%)

Training in dating and social skills (58%)

Seminars addressing common personal struggles (53%)

Extra-curricular social activities on campus (26%)

When combining just the responses of the women who indicated often to greatest

need, the order remained the same even though the percentages were less. These were:

Close friend (60%)

A meaningful relationship with faculty or staff (58%)

An older Christian woman as a mentor (56%)

Opportunity to get to know wives of male students (36%)

Training in dating and social skills (25%)

Seminars addressing common personal struggles (17%)

Extra-curricular social activities on campus (8%)

141  

 

 

Table 51. Non-Academic Needs as a DTS Student

Since becoming a student at DTS, my non-academic needs have been to have:

Questions D1-a through D1-g In the order presented in the survey Resps Mean

Std dev 1

No

need

2 S

ome

need

3 O

ften

need

ed

4 S

igni

fican

tly n

eede

d

5 G

reat

est n

eed

an older Christian woman as a mentor 289 2.94 1.43 66 62 30 86 45 meaningful relationship with faculty or staff 288 3.00 1.36 51 70 38 86 43

close friend 288 2.96 1.17 32 82 64 85 25 seminars addressing common personal struggles 288 1.91 1.06 134 81 41 28 4 extra-curricular social activities on campus 287 1.39 0.77 211 54 12 7 3 opportunity to get to know wives of male students 286 2.33 1.16 79 105 43 48 11

training in dating and social skills 287 1.82 0.90 121 118 28 18 2

The following bar graph (Figure 2) indicates the responses of Table 51. The

need for an older Christian woman as a mentor (3.00), the need for meaningful

relationship with faculty or staff (2.96), and the need for a close friend (2.94) are the top

three needs indicated by the women students.

142  

 

 

Figure 2. Size of Non-academic Needs

Table 52 and Figure 3 indicate the topics that the female students would like

to have speakers address at special events (Question D2). The results revealed that topics

of greatest interest from highest to lowest were: time management, marriage, healthy

body image, depression, grief, divorce, eating disorders, homosexuality, and abortion.

143  

 

 

Table 52. Desired Speaker Topics

I would like to have speakers on any of the following subjects:

Questions D2-a through D2-i In the order presented in the survey Resps Mean

Std dev 1

No

need

2 S

ome

need

3 O

ften

need

ed

4Sig

nific

antly

nee

ded

5 G

reat

est n

eed

Abortion 272 1.46 0.87 195 48 9 20 0

Depression 277 2.51 1.30 77 82 39 57 22

Divorce 274 1.85 1.16 154 53 24 39 4

eating disorders 271 1.85 1.14 149 55 32 28 7

Homosexuality 274 1.50 0.92 192 49 13 17 3

Marriage 279 2.97 1.35 55 56 48 83 37

Grief 273 2.42 1.28 81 82 47 41 22

Time management 280 3.14 1.38 44 60 47 72 57

Healthy body image 277 2.73 1.32 59 82 42 64 30

The bar graph (Figure 3) indicates the data from Table 52 above.

Figure 3. Speaker Topics Desired According to Need

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Recommended Program or Speaker Topics

The students were also given the opportunity to write in any additional

suggestions of topics they would like to have addressed that were not on the above chart.

The following list includes recommendations of ninety women who filled in Question

D2j on their survey with the number of times a suggestion was cited:

Singleness – 14 Women in ministry – 13 Stress management – 6 Anxiety/fear – 6 Finances – 6 Ministry opportunities - 6 Time management and balance – 6 Boundaries – 4 Computer and writing papers skills - 4 Male/Female relationships on campus (students and faculty) - 4 Trusting God – 3 Celibacy/sexual purity – 3 Communication skills – 3 Conflict resolution/management – 3 Pornography and differences for men and women – 3

The following topics were mentioned by two students each:

Abuse, Alcohol or drug abuse, Burnout and discouragement, Expectation in ministry, Infertility, Mission opportunities and issues for women, Relating and ministering to unbelievers, Sexuality, Spiritual life, Working with male leadership, and no more speakers.

In addition, the following topics were mentioned by just one student:

Aging parents, Balancing truth and grace/love, Church issues in America, Connection with other pastors’ wives, Control issues, Counseling singles, Counseling services at DTS, Defensive skills, Discussion rather than lecture format, Discussions with women from other seminaries, Dry spells in ministry, Family restoration, God’s calling versus men and marriage, Health and wellness, Ill spouse, Insecurity, Intramurals, Living out faith practically, loneliness, Loving other Christians, Marriage/courtship preparation, Masturbation, Mentoring others, Nutrition, Parenting, Perfectionism, Purpose, Relationships with male faculty, Service opportunities, Shame and healing from past sins, Single over 40, Single parenting, and Success God’s way.

145  

 

 

Survey Correlations

The first hypothesis of this study states, “Needs and issues will differ for

Dallas Theological Seminary female students based on the demographic factors of

younger and older students, of single and married students, and of Th.M. and M.A.

students.” Hypotheses Two and Hypotheses Three predicted that some of the highest

personal issues for the DTS women students would include depression, loneliness, self-

image, self-acceptance, and self-confidence, and the need for meaningful relationships

with men and women. The following figures and tables represent the breakdown

according to marital status, age, and degree program for each of these highest personal

issues. Most of the tabulations for percentages will be inclusive for the ratings of

“somewhat to always” since this study seeks to discover the issues in which the women

students struggle. The degree to which they struggle with an issue can be seen separately

in each category in the Tables and Figures.

Depression

According to the results of the survey, a significantly greater number of single

students (44%) face some level (“somewhat” to “always”) of depression versus 28% of

married women. When comparing age groups, younger women have slightly more

problems (38%) than older women (33%) with depression. (See pages 97-98 to define the

meaning of “younger” or “older” students.) Regarding degree programs, there was

minimal difference concerning depression among the Th.M., M.A., and “other students.”

(See page 99 to define the meaning of “other students.”) All degree programs showed

about a third of their women students face some level of struggle with depression,

although there were twice as many respondents who checked “somewhat” (19%)

compared to 10% who checked “moderately.” See Figure 4 for comparisons related to

depression according to marital status and Figure 5 for comparisons according

to age.

146  

 

 

Figure 4. Struggle with Depression by Marital Status

Figure 5. Struggle with Depression by Age

147  

 

 

Loneliness

The survey revealed that a significantly greater number of single women

students (72%) struggle with personal the issue of loneliness from “somewhat to always"

versus the married women students (38%). The comparison of the age groups revealed

that of the younger women, 68% also have a greater difficulty with the issue of loneliness

than 43% of the older female respondents (see Figures 6 and 7). When comparing the

degree programs, there was almost no difference concerning the issue of loneliness

between the Th.M., M.A., CGS degrees, and other students. All of the degree progams

showed that about half of their women students have some level of stuggle with

loneliness (Table 53).

Figure 6. Struggle with Loneliness by Marital Status  

   

148  

 

 

Figure 7. Struggle with Loneliness by Age

   

Table 53. DTS Degree and Loneliness Cross-tabulation

DTS Degree * Struggle with loneliness cross-tabulation                                 Total Never Rarely Somewhat Moderately Often Usually Always    DTS Degree ThM 4 15 13 4 5 2 0 43 MA 24 68 56 30 24 8 3 213 CGS 1 6 5 0 1 2 0 15 Other 3 13 3 2 4 0 0 25

Total 32 102 77 36 34 12 3 296

149  

 

 

Low Self-Esteem

The issue of low self-esteem is reflected in Figure 8 showing the range of

struggle within the two age categories. The female students in the 20-29 years of age

category show that 61% have a struggle with low self-esteem. Comparatively, the 30+

years of age students show 44% who struggle with low self-esteem. These results reveal

that younger women students have a significantly greater struggle with low self-esteem

than older women students.

Figure 8. Struggle with Low Self-Esteem by Age

 

Figure 9 reveals a similar distribution based on marital status of the female

respondents related to low self-esteem with the singles indicating 61% who have

difficulty and the married respondents having a 43% rate of struggle with low self-

esteem.

150  

 

 

Figure 9. Struggle with Low Self-Esteem by Marital Status

Perfectionism

The data from the survey reveals that there is little difference among single

and married students related to the struggle with perfectionism. The 143 single women

respondents indicated (Figure 10) that 84% have a somewhat to always struggle with

perfectionism, and interestingly, 83% of the married female respondents (152) have

almost exactly the same degree of struggle with the issue.

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Figure 10. Struggle with Perfectionism by Marital Status

Whereas there is not much difference based on marital status in regards to the

issue of perfectionism, there is a small gap based on age. Of the respondents in the 20-29

age group, 88% of the women have somewhat to always struggle with the issue. A

slightly smaller number (79%) of older women (ages 30+) face issues with perfectionism

(see Figure 11).

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Figure 11. Struggle with Perfectionism by Age

 

The cross-tabulation of the struggle with perfectionism between the different

degree programs are indicated in Table 54. In the M.A. programs, 86% of the women

feel they deal with some level of struggle with perfectionism versus 77% of Th.M.

women students indicate somewhat to always a problem with perfectionism.

Table 54. DTS Degree and Perfectionism Cross-tabulation DTS Degree * Struggle with perfectionism cross-tabulation Total Never Rarely Somewhat Moderately Often Usually Always DTS Degree ThM 1 9 14 8 5 3 3 43 MA 12 18 54 31 50 37 11 213 CGS 2 3 1 3 1 4 1 15 Other 0 4 6 2 6 6 0 24 Total 15 34 75 44 62 50 15 295

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Personal Body Image

Figure 12 indicates the degree to which the respondents struggle with their

personal body image based on marital status. It can be noted that there is little difference

between the single respondents (59%) as compared to the married respondents (52%) in

the total responses of “somewhat to always” having a struggle with personal body image.

Figure 12. Struggle with Personal Body Image by Marital Status

The cross-tabulation between the two age categories (Figure 13) indicates that

there is a slight difference between those in the younger age group (60%) than those in

the older age group of respondents (51%) regarding issues of body image.This reveals

that at least half of the women in both age groups struggle with personal body image.

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Figure 13. Struggle with Personal Body Image by Age

When comparing women in different degree plans (Table 55) related to body

image, the results showed a wider range of differences. Within the M.A. group of

women, 59% struggle with body image, whereas 42% of Th.M. women have the same

problem.

Table 55. DTS Degree and Unhealthy Body Image Cross-tabulation

DTS Degree * Struggle with an unhealthy personal body image cross-tabulation Never Rarely Somewhat Moderately Often Usually Always Total DTS Degree

ThM 5 20 12 3 3 0 0 43

MA 23 63 53 35 22 10 6 212 CGS 3 2 3 2 2 1 2 15 Other 2 13 3 0 4 3 0 25 Total 33 98 71 40 31 14 8 295

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Self-Confidence

Regarding having a struggle with self-confidence (or the lack of confidence),

the results of the study (Figure 14) show that there is no difference between the single

and married respondents on this issue. Of the single respondents, 51% indicated a

struggle from “somewhat to always” with self-confidence and of the married respondents,

the same percentage, 51%, indicated issues related to self-confidence.

Figure 14. Struggle with Self-Confidence by Marital Status

The cross-tabulation between the two age categories reflected in Figure 15

indicates that there is a fairly significant difference between those in the younger age

group (55%) than those in the older age group of respondents (45%) regarding the issue

of self-confidence. These findings reveal that younger women students have a greater

struggle with self-confidence than do the older women.

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Figure 15. Struggle with Self-Confidence by Age

According to the different degree programs, the Th.M. students (30%) had a

significantly less difficult time with the issue self-confidence than the M.A. students

(49%). The CGS students showed an even higher response with 57% of them struggling

with self-confidence whereas a lower number of women (46%) in the “other”

classification of students face this issue (see Table 56).

Table 56. DTS Degree and Low Self-Confidence Cross-tabulation

DTS Degree * Struggle with low self-confidence cross-tabulation Count Total

Never Rarely Somewhat Moderately Often Usually Always

DTS Degree ThM 4 24 8 4 2 0 1 43 MA 12 86 61 35 15 2 1 212 CGS 2 4 5 3 0 0 1 15 Other 2 11 9 2 1 0 0 25 Total 20 125 83 44 18 2 3 295

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Insecurity

The gap is wider based on marital status related to issues of insecurity when

compared to self-confidence. With the single women students, 61% of them experience

different levels of insecurity versus 42% of married women. Figure 16 shows the

percentage at each of the level of responses.

Figure 16 . Struggle with Insecurity According to Marital Status

 

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Figure 17. Struggle with Insecurity by Age

The difference of struggle with feelings of insecurity when cross-tabulated

between the different degree programs is minimal. The Th.M. respondents (41%), M.A.

respondents (46%), CGS respondents (47%), and other program respondents (52%) were

very close in the degree to which they struggle with feelings of insecurity (Table 57).  

Table 57. DTS Degree and Insescurity Cross-tabulation

DTS Degree * Struggle with feelings of insecurity cross-tabulation Total

Never Rarely Somewhat Moderately Often Usually Always

DTS Degree ThM 4 19 12 4 2 2 0 43 MA 19 75 62 28 18 9 1 212 CGS 3 5 3 0 1 2 1 15 Other 3 8 6 6 1 1 0 25 Total 29 107 83 38 22 14 2 295

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Discontentment with Singleness

The single female students were asked to indicate whether or not they were

discontent in their single marital status. The respondents, according to age categories in

Figure 18, revealed that the younger students (62%) had only a little higher incidence

with this struggle with discontentment of being single than the older students (52%).

Figure 18.Discontentment with Singleness by Age

Table 58 shows the correlation between the different degree programs based

on those who struggle with discontentment in their single marital status. Slightly more

M.A. women students (61%) find their marital status challenging than the Th.M. women

students (54%).

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Table 58. DTS Degree and Discontentment with Singleness Cross-tabulation

DTS Degree * Discontent in my singleness cross-tabulation Total

Never Rarely Somewhat Moderately Often Usually Always

DTS Degree ThM 5 6 6 5 1 1 0 24 MA 8 33 32 13 11 5 4 106 CGS 0 2 1 0 0 0 0 3 Other 2 4 2 2 0 0 0 10 Total 15 45 41 20 12 6 4 143

Difficulty Handling Stress

The difficulty handling stress by the students according to marital status is

revealed in Figure 19. Again, a close percentage is indicated with there being 66% in the

single status and 70% in the married status saying they have difficulty handling stress

while attending and studying at DTS.

Figure 19. Difficulty Handling Stress by Marital Status

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Figure 20 indicates the respondents by age and the difficulty they have

handling stress. As in marital status, there is little difference in difficulty handling stress

based on age. Those respondents in the younger age group totaled 70% while those in

the older student group ranked with a close total of 67%. The totals were fairly close

between degree programs also. M.A. women students indicated a 70% total and the

Th.M. students totaled 63% (see Table 59). Figure 20. Difficulty Handling Stress by Age

Table 59. DTS Degree and Difficulty Handling Stress Cross-tabulation

DTS Degree * Difficulty handling stress cross-tabulation Total Never Rarely Somewhat Moderately Often Usually Always DTS Degree ThM 0 16 16 7 3 1 0 43 MA 8 56 80 32 18 14 5 213 CGS 0 3 6 3 0 2 1 15 Other 0 11 10 3 1 0 0 25

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Total 8 86 112 45 22 17 6 296

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Struggle with Comparing Self to Other Women

The married respondents (79%) indicated a somewhat greater degree of

struggle with comparing themselves to other women or peers. A slightly smaller

percentage of the single women (69%) have a significant struggle with comparison

shown in Figure 21. Figure 21. Struggle with Comparing Self to Other Women by Marital Status

 

The cross-tabulation of ages (Figure 22) based on a struggle with comparison

with other women found a much higher percentage (83%) of the single women deal with

this problems than older female students (67%).

Struggle with Comparison to Other Women Single and Married Respondents

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Figure 22. Struggle with Comparing Self to Women by Age

 

When   cross-tabulating the struggle with comparison to other women between

degree programs (Table 60), the data revealed that M.A. students have a signficantly

greater problem with this issue of comparison (78%) versus Th.M. students (53%). Table 60. DTS Degree and Struggle with Comparison to Other Women Cross- tabulation

DTS Degree * Struggle with comparison to other women cross-tabulation

Total

Never Rarely Somewhat Moderately Often Usually Always

DTS Degree

ThM 4 15 9 7 6 1 1 43

MA 8 38 61 48 34 15 8 212

CGS 1 3 3 2 3 1 2 15

Other 2 5 9 2 6 1 0 25

Total 15 61 82 59 49 18 11 295

Struggle with Comparison to Other Women Respondents by Age Categories

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Relationships with Male Students

DTS has been a co-ed campus for over thirty years. The cross-tabulation

shown in Figure 23 indicates the number of female students, single (77%) and married

(55%), who have difficulty with developing healthy, meaningful relationships with the

male students at DTS. The data shows that over half of both single and married students

find relationships with male students challenging, though a much larger percentage of

single women struggle with relationships with their male peers. This is a predictable

result since it stands to reason that singles would find relationships with the opposite sex

more complex and difficult since married women do not face the same relational needs.

Figure 23. Difficulty with Relationships with Male Students by Marital Status

 

Figure 24 correlates the breakdown of the respondents by age groups

regarding difficulty with male students relationships. The younger female respondents

(72%) have the greater difficulty than the older students (59%). Interestingly, the

breakdown by age (Fig. 24) and the breakdown by marital status (Fig. 23) indicated

Difficulty with Male Student Relationships Single and Married Respondents

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approximately the same percentages in each category when comparing younger

unmarrieds with older married female students.

Figure 24. Difficulty with Relationships with Male Students by Age

According to the different degree plans in Table 61, there is almost even

distribution of difficulty with developing meaningful relationships with DTS male

students: Th.M. (48%), M.A. (51%), CGS (50%). Those students in “other” degree plans

(33%) have a significantly less difficulty with this issue.

Table 61. DTS Degree and Relationships with Male Students Cross-tabulation

DTS Degree * Difficult to develop meaningful relationships with DTS male students cross-tabulation

Never Rarely Somewhat Moderately Often Usually Always

DTS Degree ThM 5 11 6 9 5 7 0 43 MA 19 49 43 30 28 21 17 207 CGS 1 3 4 0 2 1 1 12 Other 1 9 4 1 2 4 2 23

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Total 26 72 57 40 37 33 20 285

Relationship with an Older Christian Woman

As illustrated in Figure 25, there is almost even distribution of those younger

female respondents (47%) who have an older Christian woman to talk with compared to

the older female respondents (50%) who also have this type of relationship.

Figure 25. Current Relationship with an Older Christian Woman by Age

However, when looking at the distribution of married students as compared to

the single respondents (Figure 26), the single population of female students have a far

higher (77%) experience with having an older Christian woman with whom they can talk

on a regular basis than the married women (55%). In the cross-tabulation between degree

plans (Table 62), there is an even distribution (50%) between those female students in the

Th.M. and M.A. degree plans who have an older Christian woman to talk with regularly.

Have Older Christian Woman to Talk With Respondents by Age Categories

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Figure 26. Current Relationship with Older Christian Woman by Marital Status

Table 62. DTS Degree and Relationship with an Older Woman Cross-tabulation

DTS Degree * Currently have an older Christian woman to talk with regularly cross-tabulation Total Yes No DTS Degree ThM 23 20 43 MA 101 109 210 CGS 9 6 15 Other 9 15 24 Total 142 150 292

 

Desire  for  a  Female  Mentor  

Figure 27 indicates the response to the question, “If you do not have an older

Christian woman with whom to talk on a regular basis, would you like to have one?” A

total of 92% of the single female respondents who answered “no” to this question

indicated they would like to have such a relationship. Of the married female students,

Have Older Christian Woman to Talk With Single and Married Respondents

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73% also responded positively to the question and would like to have an older Christian

woman with whom to have conversation on a regular basis.

Figure 27. Desire for a Female Mentor by Marital Status

The cross-tabulation by age groups of those students who do not currently

have an older Christian woman with whom to interact reveals the same percentages as

those based on marial status. Of the younger female respondents, 93% compared to the

73% of the older female respondents would like to have an older Christian woman with

whom to communicate with on a regular basis.

Though the younger student response is significantly higher (92%) than the

older student response (73%), at least three-fourths in both groups indicate a very strong

desire to have a committed relationship with an older Christian woman (see Figure 28).

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Figure 28. Desire for a Female Mentor by Age

 

Table 63 reveals the desire of the students in the different degree plans to have

a relationship with an older Christian woman. The distribution was 73% of Th.M., 85%

of M.A., 100% of CGS, and 64% of the students in “other” degree plans.

Table 63. DTS Degree and Desire for a Female Mentor Cross-tabulation

DTS Degree * If answered No to C.2., would you like to have an older Christian woman to talk with on a regular basis cross-tabulation Total Yes No DTS Degree ThM 14 5 19 MA 93 16 109 CGS 6 0 6 Other 9 5 14 Total 122 26 148

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Concluding Comments from Survey

In the final section of the survey the students were given the option to answer

“Yes” or “No” to the following question: “Are there any needs you have or struggles you

face which were not covered on this survey?” (Question E1). If they checked “Yes,” then

Question E2 stated, “If YES, what are those needs and/or struggles?” There were ninety-

eight women who checked “Yes” on their survey and then wrote in responses to Question

E2. The top additional personal issues follow with the number of women who made

mention of each of the struggles they face:

Finances/budgeting – 8 Time management and balance - 6 Past sins/guilt/shame – 5 Role of women in ministry and home issues – 5 Working with male leadership – 4 Disconnect/support from DTS for extension students - 4 Transition after DTS – 4 Women over 40 issues – 4 Parenting – 4 Fellowship times with other women students – 3 Identity and worth – 3 Racial issues/reconciliation/understanding of differences – 3 Spiritual gifts and giftedness – 3 Spiritual life health - 3 African American students’ needs – 3 Church involvement - 2 Co-dependency – 2 Divorced women – 2 Family heritage issues - 2 Gender bias at DTS – 2 Gender and biblical femininity – 2 International students’ needs – 2 Mentor with ministry experience – 2 Sexism at DTS – 2 ThM biases towards men and male pastors – 2

Additional suggestions each mentioned by only one student include: Aging parents (care), Behavior of single DTS students, Blended families, Connection with distant friends, Counseling services, Counseling skills, Dating, Employment, Exercise and healthy eating, Female faculty need, Forgiveness, Health issues, Male students hunting for wives, Meals with female faculty, On-line student disconnect, Outside DTS support systems, Over-commitment, Over-eating, Personal spiritual life, Practical ministry

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experience, Prayer groups, Resting in God’s will, Retreats (more of them), Self-hatred/condemnation, Serving with husband’s in ministry, Suicidal thoughts, Trusting God, TV addiction, Understanding parents, and Worry.

Summary

Demographic Results

In January 2008, a descriptive survey was sent out to the 600 enrolled female

students of Dallas Seminary. Two-hundred and ninety-eight surveys (50%) were

completed and returned by the female seminarians. Of the 298 surveys received back,

296 were determined to be valid useable surveys (52%). Minimum demographic

information was gathered in order to protect anonimity and to allow total honest feedback

from the students.

The respondents ranged in age from 20-70 years. The 296 respondents were

divided into two major categories, younger students (20-29) and older students (30-70).

An evenly distributed number of respondents of all ages (at the time of the survey)

returned their survey, younger students (47%), and older students (53%).

The survey revealed an almost evenly distributed number of 144 single female

students with the 152 married female students. These distributions of both age and

marital status make the results of this survey a reliable respresentation of the entire

female student population enrolled at Dallas Theological Seminary in spring semester,

2008.

The majority of female students enrolled at Dallas Seminary are in the

M.A.degree programs and 72% of the survey respondents were M.A. students as

compared to 15% of respondents who were enrolled in the Th.M. degree program.

Another 5% of the respondents were in the Certificate of Graduate Studies program, and

the remaining 8% of respondents designated as “other” were enrolled as either Ph.D. or

D.Min. students at the time of the completion of this survey.

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The majority of respondents (70%) were female students (207) attending

classes on the Dallas Campus. The remaining 89 respondents (30%) were either students

at one of the DTS Extension sites or On-line students. Of those 296 respondents, 105

indicated they were full-time students carrying twelve or more hours, and 184 indicated

they were part-time students carrying twelve hours or less.

The last two demographic questions addressed the student’s participation in

the DTS program known as Spiritual Formation which is required of all students except

those who are in Biblical counseling, Biblical studies, or CGS programs, and the

nationality of the students, American or otherwise. Of the 296 respondents, 161 women

(54%) have been in or are currently participating in Spiritual Formation. The other 135

respondents (46%) have not been in a Spiritual Formation group. Almost all of the

respondents (281) indicated that they were American citizens (95%). Only fifteen women

who responded to the survey were of a different nationality than American. Because of

the small percentage of International students attending DTS, no correlations were run

based on ethnithcity. However, their responses were valuable to the overall results.

Results of the Struggles and Issues Faced by the Female Students

The research question for this study asked, “What are the personal issues and

needs of the Dallas Theological Seminary 21st Century female students?” The fifty-nine

question inventory in the descriptive survey revealed that the greatest struggle for DTS

women seminarians is related to perfectionism (88%).

Following this were comparison with other women (74%), stress (68%),

relationships with male students (66%), singleness (58%), loneliness (55%), insecurity

(54%), self-esteem (52%), self-confidence (49%), body image (44%), depression (35%),

panic attacks (11%), and eating disorders (4%).

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Related to demographics according to age, marital status, and degree

programs, the survey revealed the following percentages of struggle with different

personal issues:

Single Women Married Women Perfectionism 84% Perfectionism 83% Difficulty w/Male Relationships 77% Comparison with Other Women 79% Loneliness 72% Difficulty Handling Stress 70% Comparison with Other Women 69% Difficulty w/Male Relationships 55% Difficulty Handling Stress 66% Personal Body Image 52% Insecurity 61% Low Self-Confidence 51% Low Self-Esteem 61% Low Self-Esteem 43% Personal Body Image 59% Insecurity 42% Low Self-Confidence 51% Loneliness 38% Depression 44% Depression 28%

Younger Women (20-29 years old) Older Women (30-70+ years old) Perfectionism 88% Perfectionism 79% Difficulty w/Male Relationships 73% Difficulty Handling Stress 67% Comparison with Other Women 70% Comparison with Other Women 67% Difficulty Handling Stress 70% Difficulty w/Male Relationships 59% Loneliness 68% Insecurity 52% Insecurity 62% Discontentment with Singleness 52% Discontentment with Singleness 62% Personal Body Image 51% Low Self-Esteem 61% Low Self-Confidence 46% Personal Body Image 60% Low Self-Esteem 44% Low Self-Confidence 57% Loneliness 43% Depression 38% Depression 33%

Th.M. Women M.A. Women Perfectionism 77% Perfectionism 86% Difficulty Handling Stress 63% Comparison with Other Women 78% Difficulty w/Male Relationships 63% Difficulty Handling Stress 70% Discontentment with Singleness 54% Difficulty w/Male Relationships 67% Comparison with Other Women 53% Discontentment with Singleness 61% Personal Body Image 42% Personal Body Image 59% Loneliness 44% Loneliness 50% Insecurity 41% Low Self-Confidence 49% Low Self-Confidence 30% Insecurity 44%

The greatest needs of the female seminarians proved to be in the areas of having an older

Christian woman as a mentor, wanting a meaningful relationship with faculty or staff of

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DTS and the need for a close friend. The women students want to meet and form

friendships with the wives of DTS male students, they desire to have someone to be

accountable to, they see the need to have returning women students connect with new

students, they face at times overwhelming financial needs, and they need more personal

and relational connections with other female DTS students.

Many of the respondents listed other needs and concerns that they have that

they felt were not covered on the survey. This list of comments can be found on pages

170-171 of this dissertation.The survey data was also cross-tabulated according to age,

marital status and degree programs. The cross-tabulations are presented in Chapter 4.

In addition, Chapter 4 presents the data gathered from the survey of the

female DTS students. Chapter 5 discusses the data as it relates to each hypothesis, draws

conclusions from the results of the research, suggests and recommends ways to address

and meet the needs and issues of the DTS women students, and gives recommendations

for future research. The ultimate purpose of this project is to identify and develop ways

to most effectively address the personal needs of the women students at Dallas Seminary

so that they can receive the best possible preparation for a life of Christian ministry.  

 

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CHAPTER 5

CONCLUSIONS AND RECOMMENDATIONS

Summary of the Problem, Methodology, and Results

The intention and purpose of this study was to surface the specific personal

needs and issues with which Twenty-First Century female seminarians struggle. The

primary tool designed for this study was a confidential, detailed, descriptive survey sent

to each current female student at Dallas Theological Seminary (DTS) enrolled in the

spring semester of 2008 to gain their personal responses and input. The results of the

survey would help the Dallas Seminary staff and faculty be better informed of the

personal struggles, needs, and issues of the women students. Resources, programming,

care, and relationships could then be provided to best minister to the women students

while they attend DTS. In turn, the female students would be better prepared relationally,

emotionally, spiritually, physically, and psychologically to serve in Christian ministry.

The data was recorded, analyzed and interpreted in order to both inform and make

recommendations to the DTS faculty and staff, Counseling Services, Student Services,

and the Advisor for Women Students, which could assist in strengthening women

according to the Seminary goal of preparing godly servant-leaders for a lifetime of

Christian service.

The Problem

For its first fifty years, Dallas Theological Seminary focused only on the

preparation of men for Christian ministry. Women were first accepted into Dallas

Seminary in 1975. Research indicates that men and women are different in numerous

ways and have unique personal needs and issues. Dallas Seminary seeks to effectively

prepare both men and women for Christian service. As the number of women students

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increased over the years, the leadership of DTS recognized the change in the student

population and eventually created a part-time position, the Advisor for Women Students.

She was hired specifically to support, train, encourage, mentor, counsel, and create

programs which address the issues and needs of the women students. This D.Min. study

is the first of its kind to seek to identify and to evaluate the unique and specific personal

needs, issues, and struggles of the women attending Dallas Seminary.

Methodology

This study was based on a descriptive survey (Appendix B) of the female

students enrolled at Dallas Seminary in the spring 2008 semester to identify the specific

personal needs and issues they struggle or deal with as women seminarians. The research

question for this study asked, “What are the personal issues and needs of the Dallas

Theological Seminary Twenty-first Century female students?” The survey was mailed to

each woman student and included a detailed, fifty-nine question inventory used to

discover the women students’ personal needs and issues and to ascertain the degree to

which they struggle personally in these areas. The DTS Office of the Registrar provided

the original list and mailing labels. A total of 567 women students received surveys in

January 2008 and 296 valid surveys were returned by March 1, 2008. An analysis of the

data informed the writing of this dissertation.

Overall Results

Demographic Summary

The response to the survey reflects the personal needs and issues of 52% of

the female students attending DTS in the spring of 2008. These 296 respondents represent

a broad age range from 20 to over 70 with the majority of the women currently in their

20s to 40s (80%). The remaining 20% of respondents represent women students 50 or

older. The single largest group of respondents fall into the 20-29 age range (47%). The

respondents also have an almost equal representation of those who are single (49%) and

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those who are married (51%). The largest number of respondents (213) classify

themselves as M.A. students (72%), and forty-three women respondents (15%) report

being in the Th.M. degree program. The remaining 13% indicated enrolled the CGS or

doctoral programs.

There is an almost equal distribution of 112 younger women (ages 20-29) in

the M.A. degree program and 101 older women (ages 30+) also in the M.A. degree

program. The number of younger women students in the Th.M. degree program (21) is

also evenly distributed with the number of older women students in the Th.M. degree

program (22) even though there are fewer women in Th.M. overall. This close

distribution in age, marital status, and in the two main degree programs allows the

answers to the survey questions to accurately represent the over-all representation of the

female students attending DTS. There is a wider distribution when considering the

number of full-time women students (36%) versus part-time women students (64%).

Regarding participation in the Spiritual Formation (SF) small group program,

54% of the respondents either are or have been in an SF group. The final demographic

question sought to discover the number of international respondents. Only fifteen women

or 5% of the total respondents indicated they were not American citizens.

Results Related to Research Question

This study asked and answered the research question, “What are the personal

needs and issues of the Dallas Theological Seminary Twenty-first Century female

students?” The DTS women student survey included sixty-five fixed choice questions

and three open response questions that answered the research question. The results of the

survey (Section B) revealed that the most frequent personal issues with which the women

students struggle to some degree are:

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Time Management (singles) 85% Time Management (marrieds) 80% Perfectionism 78% Comparison with other women 74% Stress 68% Friendships with men 66% Discontent with singleness 58% Anxiety/Fear 56% Relationships with married women 56% Loneliness 55% Insecurity 54% Low self-esteem 52% Low self-confidence 49% Body image 44% Relationships with single women 43% Depression 35% Not Satisfied with DTS friendships 25% Doubts with faith and beliefs 20%

When only taking into consideration the women who indicated a high degree

of struggle with these issues, the order changed somewhat and is as follows:

Time Management (marrieds) 46% Time Management (singles) 42% Friendships with men 32% Comparison with other women 26% Perfectionism 22% Loneliness 17% Insecurity 15% Stress 15% Discontent with singleness 15% Anxiety/Fear 14% Low self-esteem 12% Relationships with married women 11% Relationships with single women 11% Depression 9% Low self-confidence 8% Doubts with faith and beliefs 4% Body image 3%

Section C of the survey sought to discover specific needs of the women

students. Almost half (42%) of the DTS women desire to have an older or more

experienced Christian woman as a mentor. Even more of them expressed an interest in

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having a peer mentor (63%). One student echoes the need of many DTS women: “I’d just

like to know more about what it means to be a woman in this day and age. Society tells

me to pursue my dreams. The church tells me I’m semi-important (more so as a wife and

mother). Where’s the truth between the two extremes in light of today’s culture?”

Another student added, “I don’t need an older mentor. I need someone more experienced

in ministry.”

In addition, a high number women (50% or more) indicated needs in the area

of accountability, connection for new students with returning students, development of

relationships with other female students, and financial concerns. One student shared,

“Finances has been one of the biggest challenges for our family. My children have had to

sacrifice for my education. That has caused questioning, fear, and doubt on my part.”

Almost half of the single women (47%) revealed a strong desire for marriage

along with the need for help in the area of dating skills. Older single women also

indicated that their unique needs were not adequately addressed at DTS. One explained,

“I am an older single student. Most people simply don’t know how to address the needs

of a mature student. There are no groups to support us whether single or married.”

Another added, “The older students aren’t very well integrated into the student body---

understandably so, but I still feel pretty ancient. I wish the atmosphere were a bit more

inclusive.” Detailed data on all the needs of the women students can be found in Figure 4.

In addition, 44% of the respondents listed various family issues that are

disruptive to their academic work (See page 139). One woman stated: “I am a single

student who is solely responsible for caring for my elderly relative with dementia and

depression. It’s overwhelming at times.” Another said, “My relationship with my mom is

rocky and every now and then things will ‘hit the fan’ and need a lot of time and

emotional energy. My brother has made a lot of unwise decisions in the past and that has

required a lot of time ‘fighting fires’ in the family.” And one final comment summarizes

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the situation for many women students: “Husband is in and out of a job; supporting

parents financially and working full time and married life and serving with the local

church.” Numerous students gave comments on the family issues that complicate their

ability to give adequate attention to their academic studies and involvement in seminary

life.

The final part of the survey sought input from the women students regarding

what types of programs, seminars, and speakers might be most helpful to the students.

Figure 2, page 142 shows a significant number of women who see a need for ways to

create mentoring opportunities with other Christian women, connect with female faculty

and staff, and develop close friendships with other women students. As one student

shared, “I think it would be great to have a personal mentor/Titus 2 woman to ‘counsel’

and offer advice, guidance for regular day-to-day stuff.” Another student offered these

words of praise, “I’ve been greatly encouraged by getting to know some of my DTS profs

so far.”

In addition, when the women students were asked to respond to a list of

possible program/speaker topics (Figure 3, page 143), their highest interests in ranked

order were:

Time Management Marriage Healthy Body Image Depression Grief

When asked for additional program/speaker topics, some of the top suggestions were:

Singleness Women in ministry Stress management Anxiety/fear Finances Ministry opportunities for women.

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See page 143-144 for a complete list of suggested program/speaker topics.

The final question on the survey offered the respondents the opportunity to indicate any

other needs they face or personal struggles they have which were not included on the

survey. A complete list of these responses from ninety-eight of the women can be found

on pages 170-171.

Results Related to the Hypotheses

First Hypothesis

The first hypothesis stated that the needs and issues would differ for the DTS

female students based on the demographic factors of younger and older, of single and

married students, of international and non-international students, and of Th.M. and M.A.

students. This anticipated response was noted throughout the study based on the data

obtained from the respondents with one exception. This exception was in the area of the

International female students at DTS and no correlations were run due to the small

percentage of these respondents. One area of struggle with time management was not

anticipated in the hypotheses as one of the top issues that the female students would have

a struggle. All categories of female students indicated an almost equal struggle in this

area of time management.

Differences based on age, marital status, and degree programs surfaced in

seven out of ten issues proving the validity of this hypothesis. The ten issues that were

compared based on demographics were: perfectionism, loneliness, discontentment with

singleness, insecurity, low self-esteem, comparison with other women, depression, and

low self-confidence, self-image (personal body image), and stress. Seven issues identified

that vary according to demographics were:

Comparison with other women Depression Insecurity Loneliness

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Low self-esteem Self-confidence Singleness

Little or no demographic differences were seen related to perfectionism, personal body

image, and handling stress.

Singleness issues surfaced in many of the women students’ written comments,

such as, “Singleness---IT GETS OVERLOOKED. Everyone talks about how to have a

healthy marriage/apply Scripture to marriage. No one talks about how to be a healthy

single. 50% of US adults are single.” Or, “Many professors assume all students are

married. Their examples in lecture refer to ‘your spouse’ and ‘spending time with

family.’ The reality is that there’s an overwhelming number of single women in full-time

ministry (including church staffs) these days …We continue to seek to serve God without

the support of a spouse or family. I only wish we had more acknowledgement and

support from DTS. I want to be married, but what if that never happens?” Being single

continues to be a great challenge for many of the female students.

Second Hypothesis

Hypothesis Two made the assertion that the DTS female students’ greatest

personal issues would be in the areas of perfectionism, stress and anxiety, loneliness, and

depression. The data supported that perfectionism, loneliness and stress and anxiety were

within the top four struggles for the women students, but depression ranked tenth on the

list so it is not as significant an issue as anticipated. One student gave the example, “Just

the anxiety and stress I feel to keep my family (mostly parents and in-laws) happy and

spend enough time with them.” Another shared, “I have young children and I work full-

time. I need more time to be able to do everything that I have to do.” And one other

represented the feelings of many women students when she wrote, “Mainly time

constraints---work, family, ministry and attending DTS simultaneously can be stressful!”

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Perfectionism

The struggle with perfectionism proved to be overall the number one problem

for the women students and is seen with the following percentages surfacing: 84% of the

single women students, 83% of the married women students, 88% of the younger women

students, 79% of the older women students, 86% of the women in the M.A. degree

program, and 77% of the women students in the Th.M. degree program. It is quite

apparent that the vast number of DTS female students deal with some degree of

perfectionistic tendencies.

Loneliness

The subject of loneliness ranked second on the list of significant struggles for

the women students and also surfaced as an area in which all the demographic groups had

some degree of challenge. Loneliness can express itself in several other issues such as

depression (see below), sexual habits, alcohol usage, low self-esteem, poor self-image,

and lack of confidence. The single women (72%) were the highest percentage group that

struggles with loneliness. The married women students (38%) less significantly struggle

with loneliness. This would be predictable since they have a husband for a companion.

The younger women (68%) indicated more struggle with loneliness than the older women

students (43%). This represents a 25% gap based on age. The difference based on marital

status related to the struggle with loneliness is greater with a 34% gap. Interestingly, the

statistics show an almost exact percentage of M.A. students (50%) as Th.M. students

reporting that loneliness is a problem for them. As one student shared, “I could use a

friend at seminary with whom I could share deeply.”

The statistics on loneliness are high and the issues of needing a close friend,

someone to be accountable to, and having peer and/or an older Christian woman as a

mentor could be strong and viable options to address the loneliness problem for the

female students. In addition, the Spiritual Formation small groups program is an excellent

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way to help students develop close relationships. A number of survey respondents spoke

highly of their experience with their small group of women. One woman said that “her SF

group has made it easier” to have close friends. Another shared, “I think there is a need to

help women understand their past experiences and deal with the painful ones. SF really

helped me in this area.” And a third student wrote, “My SF group is AMAZING! If I

didn’t have those women, I would struggle more with life right now.”

Stress and Anxiety

Stress and anxiety fell fourth in frequency on the list of struggles for the

female students. Related to this are other issues such as fear, panic attacks, balance and

time management. The challenge of handling stress and anxiety didn’t indicate much

difference based on demographics. Those in the two age categories, younger and older,

indicated similar difficulty dealing with stress. The younger female students (70%)

indicated slightly higher difficulty handling stress than the older female students (67%).

The single students (66%) indicated having difficulty handling stress and 71% of the

married female students also indicated a high degree of difficulty handling stress, while

70% of M.A. students and 63% of Th.M. students reported issues related to stress and

anxiety.

Stress and anxiety often bring on panic attacks for some individuals. This is

no different for the DTS female seminarians. Only 11% of the women students indicated

some level of panic attacks, another 26% reported that it “rarely” was a problem

indicating that they may struggle with the issue from time to time. Fortunately, over half

of the female respondents (64%) do not ever struggle with the debilitating issue of panic

attacks associated with stress and anxiety. A contributing factor to the stress and anxiety

levels experienced by the female students could be the difficulty they experience trying to

balance their personal and/or married life with family, employment, and academia and its

requirements. Over three-fourths of the female students in both the single status (85%)

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and the married status (80%) indicated that balancing their time and responsibilities was a

huge challenge and struggle for them. Many comments on the survey reflected the

difficulty the women have in balancing the different aspects of their lives. One woman

reflects the frustration of many of the students when she stated, “I have a level of

overwhelmedness that I cannot describe trying to balance seminary life, work and family-

--not to mention ministry and meeting with and counseling women. I am not sure what

can be done about this---attending one more informative seminar on stress might help but

it just adds to the calendar.”

Depression

Depression is not a significant struggle, fortunately, for 65% of the female

respondents (see Table 12). However, for the other 35% of the female students who do

experience some degree of struggle with depression, it can be a very disruptive, troubling,

and frightening issue. Depression can be brought on because of a number of contributing

factors. The data from this study indicates different levels of challenge for women

students in the areas of loneliness, low self-esteem and poor self-image, perfectionism,

low self-confidence, comparison, difficulty handling stress, discontentment with

singleness, and the need for accountability, close and meaningful relationships, and

mentors. Many of these issues can easily contribute to bouts of depression. Of course

psychological, clinical, and emotional disorders that lead to depression are serious and

need to be treated, but these are beyond the scope of this study and its recommendations.

Third Hypothesis

The third hypothesis claimed that the DTS female students would have a

struggle with the issues of self-image, self-acceptance, and self-confidence.

The data supported this hypothesis. The survey gathered information regarding self-

image, self-acceptance, and self-confidence through a multiple number of questions on

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related topics including low self-esteem (B2), unhealthy personal body image (B5),

struggles with bulimia or anorexia (B6), low self-confidence (B12), and insecurity (B22),

comparison with other women (B23).

The women students in general all have some degree of struggle with these

issues. In considering the different demographics, the distributions were as follows:

Single women: Comparison with other women – 69% Insecurity – 61% Low self-esteem – 61% Poor personal body image – 59% Low self-confidence – 51%

Married women: Comparison with other women – 79% Low self-confidence – 51% Poor personal body image – 52% Low self-esteem – 43% Insecurity – 42%

Younger women: Comparison with other women – 70% Low self-esteem – 61% Insecurity – 62% Poor personal body image – 60% Low self-confidence – 57%

Older women:

Comparison to other women – 67% Insecurity – 52% Poor personal body image – 51% Low self-confidence – 46% Low self-esteem – 44%

Fourth Hypothesis

The fourth hypothesis made the assertion that the DTS female students would

indicate a strong desire and need for mentoring relationships with older, more spiritually

mature Christian women. This was, in fact, the case. A total of 207 women students

(70%) reported that in the past they had had an older Christian woman as a mentor with

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whom they could regularly talk. Only 142 of the 296 respondents (48%) indicated that

they currently have such a relationship. Of the 296 respondents, 223 (75%) indicated that

they would like to have an older Christian woman as a mentor. The data from the survey

indicates that a high number of women students would like to have a female mentor.

Fifth Hypothesis

The fifth and final hypothesis predicted that the DTS female students would

reveal that one of their greatest needs was to have close meaningful relationships with

men and women. The survey confirmed this hypothesis. Though the women would like to

have these relationships, only 98 female students (33%) out of 296 indicated that they

never or rarely had difficulty developing meaningful friendships with the DTS male

students. The other 63% indicated that it was a problem. The women students also

indicated that out of the 296 who responded to the survey 236 (79%) would like to have a

close friend(s) to spend time with regularly. As one woman wrote, “There is a need for a

feeling of community, particularly with other female students. Perhaps a group lunch

once a month---including female faculty/staff members---would help. Coming back to

campus at night can be a hindrance.” The desire for the meaningful relationships with

both men and women exists and needs to be addressed.

Research Conclusions and Recommendations

According to the survey results, time management, expectations of self,

various emotional issues, and lack of significant relationships surfaced as the greatest

challenges for the seminary women. The data from the study is consistent with the

interviews and appointments that the researcher, Lynn Etta Manning, currently the

Advisor for Women Students, conducts on a regular basis with the women students.

Based on the data collected from 52% of the female students at DTS, the following

recommendations are made to help address the needs and issues of the women students:

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1. Evaluate the current SNAP program based on the survey date to better

accommodate and meet the personal needs of the new incoming female

students each semester. (The letters in the name “SNAP” do not stand for

anything. The name SNAP was chosen to reflect the idea of “connecting”

women like the actual item often found on clothing apparel.) SNAP is a

Women Students’ Fellowship student ministry designed for entering

female students. A returning DTS woman student is assigned to an

entering female student and the new student is contacted by the SNAP

partner prior to her arriving for orientation and then throughout the first

semester as needed. The SNAP partner is an initial contact, friend, and

resource for the entering student so she can get acquainted with other DTS

women, oriented to DTS and Dallas. The SNAP program is designed to

help the new students feel less alone and overwhelmed upon entering

seminary.

2. Evaluate and make suggestions based on the survey results to strengthen

the existing Hesed Sister peer mentoring program of WSF. Expand this

program based on the high interest that DTS women students have for a

peer mentor and apply for additional funding to conduct these programs.

3. Continue to identify and select women students to serve on the leadership

team of the Women Students’ Fellowship (WSF) in order to offer

experience and training in the area of ministry to women and to help carry

out the programs to address the needs of women students.

4. Conduct a study of perfectionism and its causes to discover effective ways

to help female seminarians address their perfectionistic tendencies.

5. Schedule seminars, brown bag lunch meetings, retreats, and other ways to

address the topics of interest indicated by the female women students.

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6. Continue to require all incoming women students to have an entrance

interview with the Advisor for Women students so that the students will be

aware of the commitment the seminary has to identify and address their

personal needs.

7. Create ways for the women students to connect with and develop

relationships with the DTS female faculty and staff.

8. Encourage incoming women students who are not required to take

Spiritual Formation to consider joining a group in order to connect with a

group of fellow seminarians and gain the support and encouragement

found in experiencing Christian growth in the context of community.

9. Create a webpage (e.g. Facebook) for the purpose of connecting the

Advisor for Women Students with the DTS female students. Daily

devotionals and prayer, information on the issues with which the female

students struggle could be posted, and opportunities for discussion and

questions could be posted. Follow-up through personal appointments

could be offered and any further resources or counseling could be

available when necessary.

10. Adapt the survey used in this study to discover the issues and needs of

women in the local church and suggest ways for the female leadership in a

church to carry out the Titus 2 mandate for spiritually mature women to

teach and train younger women.

In order for the Advisor for Women Students to most successfully accomplish

all the recommendations listed above, as well as fulfill her current job responsibilities, the

following two proposals should be strongly considered:

• Make the Advisor for Women Students a full-time salaried position

(instead of part-time) in order to most effectively and consistently meet

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the needs of the women students who comprise an increasing one-fourth to

one-third of the DTS student enrollment.

• Change the title of Advisor for Women Students to Dean of Women in

order to reflect the authority and responsibility given to this unique and

essential role and to minimize the confusion with the role of faculty as

academic advisors. The Dean of Women would serve as a colleague under

the authority of the Dean of Students.

Recommendations for Further Research

The following recommendations for further research have developed as a

result of this study:

1. Develop an adaptation of the survey and its applications to be used in a

local church setting to assess and evaluate the needs and issues of the

women in the local church.

2. Conduct a similar study of the needs and issues of female DTS students

ten years after this study (2018).

3. Encourage a study of similar needs and issues of women students at other

seminaries.

4. Conduct a study of similar positions to DTS’s Advisor for Women

Students at other seminaries for the responsibilities, salary, and other

compensations.

5. Recommend a similar study to be done of the male DTS students.

Implications of These Findings

This study raised the question of what the personal issues and needs of the

Dallas Theological female seminarians were and how the women could more holistically

be ministered to, counseled, mentored, and trained in order to best prepare them as they

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anticipate future ministry involvement. Prioritizing the unique needs of women

seminarians cannot simply be a verbal assent to its importance, but also must be backed

by the appropriate programs, program funding, personnel, and visibility. It must also

include better interfacing between the faculty, Dean of Students, the Advisor for Women

Students, and various academic departments of DTS.

The Advisor for Women Students holds the responsibility of oversight of all

the enrolled women students. Her position includes offering the women encouragement,

pastoral care, personal advising and lay counseling, mentoring, help in adjustment to

seminary and academia, training in leadership, accommodating internships, and

addressing crises and specific problems and needs that arise that are specifically unique

to women seminarians. The Advisor for Women is also responsible for overseeing the

Women Students’ Fellowship (WSF) and its Leadership Team which provides leadership

opportunities and development, special events, and programming for the women students.

The Advisor for Women selects, trains and mentors women students to serve other DTS

women students as peer mentors as part of the Hesed Sister ministry. The Advisor for

Women Students also oversees an intern who serves on the WSF Leadership Team and

assists with the training and management of the Hesed Sisters. As such, should this

position be re-considered for full-time status due to the many needs and issues of the

women students and due to the increasing number of women attending Dallas Seminary?

Concurrent to the period of doing the research and writing of this dissertation,

the Advisor for Women Students launched two specific programs in WSF in anticipation

of the results of this study: the SNAP program and the Hesed Sister program. The SNAP

program was instituted to meet the needs of the incoming female students by connecting

a returning woman student with an entering woman student. It has as its goal to help new

students get acquainted with the DTS campus, other women of DTS, and to acclimate

them to Dallas and some of the city’s resources such as local grocery stores, hairdressers,

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churches, common popular retail outlets, etc. The purpose of The Hesed Sisters is to

provide suitable, trained peer-mentors for those students seeking a deeper relationship of

authenticity, accountability, and encouragement in addition to or in place of professional

counselors, staff, and faculty who may not always be available. The results of this study

verify the need to continue and strengthen the SNAP and Hesed Sister programs to

address the personal needs of the women students.

The Advisor for Women Student’s role includes meeting with continuing

female students for mentoring, lay counseling, advising, and pastoral care. These students

seek appointments because of the desire for mentoring by an older Christian woman who

understands women, seminary, the Christian life, challenges of marriage and singleness

and other issues as disclosed in this study. The counselors and counseling department of

DTS often refer female students to the Advisor for Women Students for follow-up care

and counseling when they have determined that clinical or psychological counseling is

inappropriate for a specific individual. The data from this study will help to more easily

identify the personal issues of women students and find the best ways to give help and

support.

Women Students’ Fellowship is an informal educational and service program

led by women students chosen annually by the Advisor for Women Students. The

Leadership Team, under the supervision of the Advisor for Women Students, plans and

executes various extra-curricular seminars, socials, lunchtime speakers, student chapels,

programs for ministry exposure, orientation luncheons for new women students, retreats,

relationship building events, and various other activities to benefit the women students.

This student organization offers leadership training and experience for the women

students while at Dallas Seminary. The women on the Leadership Team are individually

and regularly mentored and counseled by the Advisor for Women Students. This study

reaffirms the value of this WSF Leadership Team to develop women and their gifts and

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include them in offering an effective program to meet the needs of the female students at

DTS.

The needs and issues of women students revealed by this study will always

exist. The resources and time that the students have available to seek help with these

issues are often very limited. However, the need to address these issues and concerns

remains imperative if DTS intends to fulfill its mission to prepare both men and women

for Christian service. The study revealed that the women students desire relationships that

will help and support them as they face the personal issues and struggles that are part if

their seminary experience. The challenge remains to find and equip those Christian

women who are mature enough and have the time to engage with and invest in the lives

of the seminary students.

The greatest command to all Christians is to love the Lord and then to love

one another. It behooves Christians to respond to this mandate to love one another and to

reach out in ways that can help others. This stands particularly relevant for a seminary

which makes as its goal to train men and women for Christian ministry. In an age that is

disjointed, disillusioned, distrustful, and disconnected relationally by time and

availability, the need for intentional relationship building and the sharing of experience

and wisdom is critical. May God help us to fulfill his command to love one another and

to do it well especially with the women who are coming to seminary for training in

excellence, academically and personally, so that they might be able to go out into the

world and minister more effectively.

 

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APPENDIX A

PILOT STUDY COVER LETTER Dec. 10, 2007 Dear ____________, Enclosed you will find a copy of the proposed, confidential survey that I plan to send out in January 2008 to all the current female DTS students, as part of my DMin project. The data from the official survey in January 2008 will be collected and evaluated in order to try to more effectively meet the needs and address the issues of the DTS female students. I would like to ask you to be a part of the pilot survey process and have you take the survey confidentially and then to give me your feedback. You will not answer the survey questions on the survey but may want to do so on a separate sheet of paper for your own personal information. Then the survey can be kept totally confidential.

I am interested in finding out two major things from you:

1. How long does it take for you to complete the survey? Time yourself and give me the time it took to complete the survey in one uninterrupted sitting.

2. Give me feedback (you can write on the survey) regarding the survey and the

effectiveness of the questions, indicating any questions that are not worded clearly, or any questions that seem repetitive. Also include in your feedback any questions that need to be asked that have not presently been included on the survey.

The more feedback that you can give me will help me to more finely tune the survey so that it will be the most effective and give the most accurate information from the female students. Since I will be sending the official survey out in January 2008, I want to ask you to keep your participation in the pilot process and any information about the survey completely confidential. Please do not discuss the survey or any of its questions or insights with anyone else so that we can be sure that the validity of the survey is protected. Thanking you in advance for your participation and help by being in the pilot survey group. I am grateful for you. If you could set aside the time to take this survey and return it and this letter with your feedback and insights by Dec. 17, before you leave for the

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Christmas holidays, I would greatly appreciate it. Please return the survey and your feedback to me in the enclosed, self-addressed stamped envelope. Blessings to you and I pray that you have a safe and joy-filled Christmas with friends and loved ones. Serving you in Christ, Lynn Etta Manning Advisor for Women Students Dallas Theological Seminary Name: ___________________________ Approximate time it took to take the survey: ____________________

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APPENDIX B

DTS WOMEN STUDENTS’ SURVEY

This survey is COMPLETELY CONFIDENTIAL AND ANONYMOUS and in NO WAY can it be TRACED back to any student. As the Advisor for Women Students, it is my desire that the faculty and staff of DTS more effectively and efficiently meet the needs of the female students. Without discovering what your personal needs and issues are, we cannot sufficiently minister to those needs. I pray for your honest and thoughtful responses on this survey.

Please return your completed survey to the address listed on the last page by:

February 15, 2008

Thank you for taking the time to thoughtfully and honestly complete this survey.

Lynn Etta Manning Advisor for Women Students 3909 Swiss Avenue Dallas Theological Seminary Dallas, TX 75204

A. PERSONAL HISTORY AND DEMOGRAPHICS

1. Current Age: (check one) ____ 20 – 29 ____ 30 – 39 ____ 40 – 49 ____ 50 – 59 ____ 60 – 69 ____ 70 or above

2. Current Marital Status: (check one) ___ Single ___ Married 3. In which degree program or certificate program are you currently enrolled? ____ Master of Theology (ThM) ____ Master of Arts (MA) ____ Certificate of Graduate Studies (CGS) ____ Other _________________________ 4. Are you currently attending classes/taking courses on the Dallas Campus? _____Yes _____No

5. What is your current student status? (FT = 12 hrs.; PT = Less than 12 hrs.) ____ Full-Time Student ____ Part-Time Student 6. Are you or have you been in a Spiritual Formation group? ____Yes ____ No

7. Are you an American citizen? ____ Yes _____No    

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B. PERSONAL ISSUES WITH WHICH YOU CURRENTLY STRUGGLE

After each question or statement, please circle the number that best represents the degree with which you struggle, or check Yes or No where indicated.

1. I struggle with depression. 1____ _ 2____ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 2. I struggle with low self-esteem. 1____ 2_____ _ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 3. I struggle with perfectionism. 1____ _ 2_____ _ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 4. I struggle with loneliness. 1____ _ 2_____ _ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 5. I struggle with an unhealthy personal body image. 1____ _ 2_____ _ 3______ 4_____ _ 5 ____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 6. I struggle with either bulimia or anorexia. 1____ _ 2_____ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 7. I drink alcoholic beverages while attending DTS. 1____ __2_____ __3_____ _4_____ _ 5____ ____6_____ _7 Never Rarely Somewhat Moderately Often Usually Always 8. As a married student, I struggle with balancing marriage, family, and the requirements of

DTS. 1________2_______ 3_______ _4______ 5______ _ 6_______ 7____N/A Never Rarely Somewhat Moderately Often Usually Always 9. Being single as a student, I struggle with balancing personal life, family, and the requirements

of DTS. 1_______ 2_______ 3_______ _4_______ 5______ _ 6_______ 7____N/A Never Rarely Somewhat Moderately Often Usually Always 10. I struggle with being faithful to my husband in my thought life

1______ 2_______ 3________ 4______ 5_____ _ 6_____ _ 7_ _ N/A Never Rarely Somewhat Moderately Often Usually Always 11. I struggle with being faithful to my husband by my actions.

1______ 2_______ 3_________4______ 5_____ _ 6_____ _ 7____N/A Never Rarely Somewhat Moderately Often Usually Always 12. I struggle with low self-confidence.

1____ _ 2____ 3______ 4_____ _ 5____ __ 6_____ 7 Never Rarely Somewhat Moderately Often Usually Always

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13. I am discontent in my singleness. 1_______ 2______ 3_______ 4_______ 5______ _ 6_______ 7___N/A

Never Rarely Somewhat Moderately Often Usually Always 14. I am discontent in my marriage.

1_______ 2______ _3_______ 4_______ 5_______ 6_______ 7___N/A Never Rarely Somewhat Moderately Often Usually Alway 15. I struggle with having homosexual desires.

1_______ 2_______ 3________ 4_______ 5____ __6_____ 7 Never Rarely Somewhat Moderately Often Usually Always 16. I struggle with sexual needs that I resolve with masturbation. 1_______ 2_____ _ 3____ ___ 4______ _5__ ____6______ 7 Never Rarely Somewhat Moderately Often Usually Always 17. I use, view, or read pornography. _____ Yes _____No

18. I struggle with doubts about my faith and beliefs. 1_____ __2_______ 3________ 4_______ 5_______ 6____ ___7 Never Rarely Somewhat Moderately Often Usually Always 19. I have difficulty handling stress. 1_____ __2_______ 3________ 4_______ 5_______6____ ___ 7 Never Rarely Somewhat Moderately Often Usually Always 20. I have difficulty handling anxiety/(fear). 1_____ __2_______ 3________ 4_______ 5_______6____ ___ 7 Never Rarely Somewhat Moderately Often Usually Always 21. I have panic attacks. 1________2_____ _ 3______ __4________5______ _6________ 7 Never Rarely Somewhat Moderately Often Usually Always 22. I struggle with feelings of insecurity. 1_______ 2______ 3________ 4______ 5______ _6______ _ 7 Never Rarely Somewhat Moderately Often Usually Always 23. I struggle with comparing myself to other women. 1_______ 2______ 3_______ 4______ 5_______ 6_____ _ 7 Never Rarely Somewhat Moderately Often Usually Always 24. I struggle with knowing how to communicate my intentions appropriately with the opposite

sex. 1_______ 2____ _ 3_____ ___4_______ 5_______ 6______ 7 Never Rarely Somewhat Moderately Often Usually Always 25. It is difficult to develop meaningful friendships with male students at DTS. 1_______ 2____ __3_____ ___ 4________5______ _6______ _7 Never Rarely Somewhat Moderately Often Usually Always 26. It is difficult to develop meaningful friendships with married women students. 1_______ 2____ __3_____ ___4_________5_______ 6_____ _7 Never Rarely Somewhat Moderately Often Usually Always

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27. It is difficult to develop meaningful friendships with single women students. 1_______2_______ 3______ _ 4_________5_______ 6___ _____7 Never Rarely Somewhat Moderately Often Usually Always 28. I am currently satisfied with my support/friendship network. __Yes __No

29. I am single and sexually active. ____ Yes ____ No

30. I have been sexually abused. _____Yes ____ No

31. I have been verbally and/or emotionally abused. _____Yes ____No

32. I have been physically abused. ______ Yes ____No

C. CURRENT PERSONAL NEEDS WHILE AT DTS

After each question or statement, please check Yes or No, or circle the number that best represents your current need(s). 1. In the past, I have had an older Christian woman to talk with regularly.__Yes __No 2. Currently I have an older Christian woman to talk with regularly. __Yes __No 3. If you answered NO to #2, would you like to have an older Christian woman to talk with on a regular basis? ___Yes ___No 4. I have a peer who is a spiritual mentor with whom I spend time regularly. ___Yes ___No 5. I would like to have a peer who would be a spiritual mentor for me with whom I could spend

time on a regular basis. ___Yes ___ No

6. I have financial needs that are overwhelming for me. 1_______ 2____ __3_____ ___4_________5_______ 6_____ _7 Never Rarely Somewhat Moderately Often Usually Always

7. I have had an abortion in the past and still have painful emotions and thoughts that I need help to work through. ______Yes _____No _____N/A

8. It is difficult for me to meet other women students. 1_______2_______ 3_________4________ 5_____ __6____ ___7 Never Rarely Somewhat Moderately Often Usually Always 9. I have a close friend(s) to spend time with on a regular basis. __Yes __ No 10. It is difficult to meet and form friendships with the wives of the DTS male students. 1_______2_______ 3_________4________ 5_____ _ 6____ ___7 Never Rarely Somewhat Moderately Often Usually Always

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11. I need more personal and relational connection with other female students at DTS. 1______ 2_______ 3_________4________ 5_____ _ 6____ ___7 Never Rarely Somewhat Moderately Often Usually Always 12. As a new student, I needed someone to connect with me as a friend on campus so I would

not have felt so alone, nervous, or disconnected. 1______ 2_______ 3________ 4________ 5_____ _6____ ___ 7 Never Rarely Somewhat Moderately Often Usually Always

13. I need someone to be accountable to for my attitudes and actions. 1_____ 2_______ 3_________4________ 5_____ _ 6____ ___ 7 Never Rarely Somewhat Moderately Often Usually Always

14. I need help with the do’s and don’ts of dating and healthy boundaries. 1______2_______ _ 3________ 4________ 5______ 6____ ___ 7__ N/A

Never Rarely Somewhat Moderately Often Usually Always

15. My desire to get married consumes my thought-life. 1______2_______ _ 3________ 4________ 5______ 6____ ___ 7__N/A

Never Rarely Somewhat Moderately Often Usually Always

16. I have family needs/issues that are disruptive to my academic work 1_____ 2_______ _ 3_________ 4________ 5_____ _ 6____ ___7 Never Rarely Somewhat Moderately Often Usually Always Those needs/issues are (be as general or specific as you feel comfortable): __________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

D. Topics for Programming, Seminars, and Speakers at DTS

In order to bring extra-curricular seminars, speakers, and opportunities to you for enrichment to your academic education, the following questions serve to determine your interests and needs. Please answer all subjects in which you have an interest:

On a scale from 1 – 5 please answer the following questions using this rating: 1=no need 2=some need 3=often a need 4=significant need 5=greatest need 1. Since becoming a student at DTS, my non-academic needs have been to have:

no need some often significant greatest need

1 2 3 4 5 a. a close friend ………………………………

b. an older Christian woman as a mentor…

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c. a meaningful relationship with faculty or staff .........................................

d. extra-curricular social activities

on campus……………………………… e. training in dating and social skills………

f. seminars addressing common personal

struggles….............................................

g. an opportunity to get to know wives of male students…………………………

2. I would like to have speakers on any of the following subjects:

no need some often significant greatest need

1 2 3 4 5 a. abortion…………. b. depression……..... c. divorce…………… d. eating disorders…. e. homosexuality…… f. marriage…………. g. grief……………… h. time management.. i. healthy body image. (other suggestions): j. _________

E. Concluding Comments

1. Are there any needs you have or struggles you face that were not covered on this survey? _______Yes ______ No

2. If YES, what are those needs and/or struggles? Please list:___________________ _____________________________________________________________________ __________________________________________________________________________________________________________________________________________ __________________________________________________________________________________________________________________________________________

Thank you for your participation in completing this survey. I appreciate your vulnerability and honesty and assure you that this survey is totally anonymous and confidential and cannot be traced back to any student who takes it.

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Please return this completed survey by February 15, 2008 to: • If on the Dallas campus, put this survey in the enclosed envelope and place it in the

DTS mail slot (by the Campus Post Office) labeled:

“ DTS Women Students’ Survey”

----OR----

• If NOT attending classes ON the Dallas campus, please return the survey by U. S. Postal mail in the enclosed, pre-stamped envelope to:

Lynn Etta Manning Advisor for Women Students

3909 Swiss Avenue Dallas Theological Seminary

Dallas, TX 75204  

 

 

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APPENDIX C

SURVEY COVER LETTER January 2008

Dear DTS Women Students:

Enclosed you will find a copy of a confidential survey that I have designed for my DMin degree

to gather information about the personal needs and issues of the 21st Century female students. I

will collect and evaluate the data from the survey to enable me and the DTS staff and faculty to

more effectively meet the needs and address the issues of the DTS female students.

I am asking you to be a part of this important study and for you to have an open heart and mind to

answer the questions with total honesty and integrity. You are valuable to God, to DTS, and to me

as a sister in Christ and I desire to provide the best possible ministry and programming that will

most effectively equip you for a lifetime of Christian ministry.

I would appreciate it if you would set aside 10 to 20 minutes of your time to take this survey and

return it. Please return the survey to me in the enclosed, self-addressed envelope by February 15,

2008. Thank you in advance for your participation in this important study. The more responses

received, the greater opportunity I will have to provide the resources for our seminary women.

Blessings to you and serving you in Christ,

Lynn Etta Manning Advisor for Women Students Dallas Theological Seminary    

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APPENDIX D

SURVEY EXPENSES

Based on 600 DTS women students: Total Mailing: 400 Campus boxes 25 International 175 United States Postage: 25 Overseas @ $0.97 ………………………………..$ 24.25 25 Overseas @ $0.97 return postage ………………... 24.25 175 @ $ 0.41 ………………………………………….. 71.75 175 @ $ 0.41 return postage ………………………….. 71.75 _________ Total $192.00 Envelopes: 6 – 100 count 9x12 @ $6.99…………………………..$ 41.94 2 – 500 count #10 White Return Envelopes @ $7.49…...14.98 8.25% tax ………………………………………………....4.08 ________ Total $ 61.00 Labels: 1 box mailing labels……………………………………..$42.96 2 boxes return labels……………………………………. 51.94 _________ Total $ 94.90 Printing & Paper: 1 Cover letter on DTS letterhead @$20.00…………......$ 20.00 Printing of Survey Cover letter @ $19.48………………. 19.48 3 page survey (front and back) printing ……………….. 116.91 _________ Total $156.39 Grand Total of Expenses $ 504.29

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APPENDIX E

E-MAIL REMINDER LETTER

February 10, 2008

Dear DTS Women Students,

I want to thank those of you who have already returned your completed DTS Women Students’ Survey. Your diligence and honest responses are greatly appreciated and I look forward to analyzing the data and then doing what I can to act in response to provide the ministry and resources needed to hopefully address meeting your needs and issues.

If you have not yet returned your survey, it is still not too late! Due to the delays related to sending things through the mail, I have extended the deadline for returning your survey from the original deadline of February 15, 2008 to March 1, 2008 to allow for a greater response.

Thanking you in advance for going ahead and filling out your survey and returning it to me by March 1, 2008. Your input and responses are crucial for the accuracy and significance of this research and then ultimately to meet your needs and address your issues while you continue your study and training at DTS.

Blessings,

Lynn Etta Manning Advisor for Women Students 3909 Swiss Avenue Dallas, TX 75204

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APPENDIX F

CODING FOR SURVEY DATA RESULTS

(used with EXCEL spreadsheet)

0 means no answer or N/A (not applicable) A1.Current Age 1 – 20 – 29 2 – 30 – 39 3 – 40 – 49 4 – 50 – 59 5 – 60 – 69 6 – 70 or older A2. Current Marital Status 1 – Single 2 – Married A3. Degree Program or Certificate of Graduate Studies 1 – ThM 2 – MA 3 – CGS 4 – Other A4. Currently Attending on Dallas Campus 1 – Yes 2 – No A5. Current Student Status 1 – Full-time 2 – Part-time A6. Spiritual Formation Participation 1 – Yes 2 – No A7. American Citizen 1 – Yes 2 – No

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B1. Struggle with Depression

0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B2. Struggle with low self-esteem 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B3. Struggle with perfectionism 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B4. Struggle with loneliness 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B5. Struggle with unhealthy personal body image 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B6. Struggle with bulimia or anorexia 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B7. Drink alcoholic beverages while at DTS 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always

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B8. Married – Struggle with balancing marriage, family, and requirements of DTS 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B9. Single – Struggle with balancing personal life, family, and requirements of DTS 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B10. Struggle with being faithful to my husband in my thought life 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B11. Struggle with being faithful to my husband by my actions 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B12. Struggle with low self-confidence 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always  B13. Discontent in my singleness 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always

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B14. Discontent in my marriage 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B15. Struggle with having homosexual desires 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B16. Struggle with sexual needs that I resolve with masturbation 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B17. Use or view pornography 1 – Yes 2 – No B18. Struggle with doubts about my faith and beliefs 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B19. Difficulty handling stress 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B20. Difficulty handling anxiety/fear 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always

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B21. Have panic attacks 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B22. Struggle with insecurity 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B23. Struggle with comparing self to other women 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B24. Struggle with communicating intentions properly with opposite sex 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B25. Difficulty developing meaning friendships with male DTS students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B26. Difficulty developing meaningful friendships with married women students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always B27. Difficulty developing meaningful friendships with single women students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always

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B28. Current satisfaction with support/friendship network 1 – Yes 2 – No B29. Single and sexually active 1 – Yes 2 – No B30. Been sexually abused 1 – Yes 2 – No B31. Been verbally and/or emotionally abused 1 – Yes 2 – No B32. Been physically abused 1 – Yes 2 – No C1. Had older Christian woman in past to talk with regularly 1 – Yes 2 – No C2. Currently have older Christian woman to talk with regularly 1 – Yes 2 – No C3. If no to C2, would you like to have an older Christian woman to talk with regularly? 1 – Yes 2 – No C4. Have a peer as a spiritual mentor to spend time with regularly 1 – Yes 2 – No

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C5. Would like to have a peer spiritual mentor on a regular basis 1 – Yes 2 – No C6. Have overwhelming financial needs 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C7. Have had an abortion in past and still need help to work through painful thoughts and emotions 0 – N/A 1 – Yes 2 – No C8. Difficult to meet other women students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C9. Have a close friend(s) to spend time with regularly 1 – Yes 2 – No C10. Difficult to meet and form friendships with wives of DTS male students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C11. Need more personal and relational connection with other DTS female students 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always

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C12. New student – needed someone to connect with on campus 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C13. Need someone to be accountable to for attitudes and actions 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C14. Need help with do’s and don’ts of dating and healthy boundaries 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C15. Desire to marry consumes thought life 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C16. Have family needs/issues disruptive to academic work 0 – No answer 4 – Moderately 1 – Never 5 – Often 2 – Rarely 6 – Usually 3 – Somewhat 7 – Always C16b. List those needs or issues Written Comments reported in Chapter 4 D1. Since becoming a DTS student, non-academic needs are to have:

a. a close friend 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need

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b. an older Christian woman as a mentor 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need c. a meaningful relationship with DTS faculty or staff 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need d. extra-curricular social activities on DTS campus 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need e. training in dating and social skills 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need

f. seminars addressing common personal struggles 1 – no need 2 – some 3 – often 4 – significant 5 – greatest need g. opportunity to get to know wives of DTS male students 1 – no need

2 – some 3 – often 4 – significant 5 – greatest need

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D2. Would like to have speakers on any of following subjects a. abortion f. marriage 1 – no need 1 – no need 2 – some 2 – some 3 – often 3 - often 4 – significant 4 - significant 5 – greatest need 5 – greatest need b. depression g. grief 1 – no need 1 – no need 2 – some 2 – some 3 – often 3 – often 4 – significant 4 – significant 5 – greatest need 5 – greatest need c. divorce h. time management 1 – no need 1 – no need 2 – some 2 – some 3 – often 3 – often 4 – significant 4 – significant 5 – greatest need 5 – greatest need d. eating disorders i. healthy body image 1 – no need 1 – no need 2 – some 2 – some 3 – often 3 – often 4 – significant 4 – significant 5 – greatest need 5 – greatest need e. homosexuality j. (written suggestions) reported 1 – no need in Chapter 4 2 – some 3 – often 4 – significant 5 – greatest need E1. Needs or struggles you face not on this survey 1 – Yes 2 – No E2. If so, what are they? Written comments transcribed

 

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Wimberly, Edward P. Using Scripture in Pastoral Counseling, Nashville: Abingdon Press, 1994.