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Claffey, Patrick. "Hope or Dope: Christian Churches and Socio-Political Development in Africa." Bulletin of Ecumenical Theology, 2008. http://digital.library.duq.edu/u?/bet,3136.
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Majam, Iliya Ben. "Characteristics, causes and cures of nominality in Africa a case study of faith mission churches /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Nwosu, Vincent. "The contribution of the laity to the growth of the Catholic Church in the Onitsha Province of Eastern Nigeria 1905-1983." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309959.
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Pewa, Sibusiso Emmanuel. "Song, dance, and worship in the Zionist Christian Churches: an ethnomusicological study of African music and religion." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1304.
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A dissertation submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree of Master of Music in the Department of Music at the University of Zululand, South Africa, 1997.The aim of this study is to investigate the relationship between music and worship in contemporary African society. Since there are various forms of activities that constitute the African society, the study will focus on the Zionists' Church music and worship from an ethnomusicological point of view.
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Karianjahi, Muhia M. "Constructing Christian rites of passage that enhance community in East African churches." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Tait, Philip. "Characteristics of church leadership that mobilizes lay people a case study of ECWA churches in Nigeria /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Boyd, H. Glenn. "A model program for primary health care delivery in Ghana, West Africa, for the African Christian Hospitals Foundation (Churches of Christ)." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Silva, José Antunes da. "The development of new religious movements in an African context." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Matshiga, Dumile Johannes. "Christian education in the Baptist convention of South Africa with special reference to churches in the Transvaal a practical theological investigation /." Access to E-Thesis, 2005. http://upetd.up.ac.za/thesis/available/etd-12052005-141657/.
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Meyer, G. G. "Towards a contextually relevant catechetical model for South African churches: a critical evaluation of John H. Westerhoff III's model of catechesis." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
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This research was an evaluation of Westerhoff's model of catechesis in order to determine whether a new model of religious education relevant to the present context in South Africa may be developed from his views on catechesis. The research also highlighted key contributions from other writers with regard to Westerhoff's work on catechesis.
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Holmgren, E. Henry. "Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Roux, C. H. "The contribution of strategic management and organisational development theory, models and practice to the effectiveness of local churches : a study on a selected sample of South African urban and suburban churches at congregational level." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50470.
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Thesis (PhD)--Stellenbosch University, 2005.ENGLISH ABSTRACT: The idea of deliberately planning and measuring the work of congregations does not settle easily with many church leaders and theologians. This study suggests that churches are becoming increasingly socially ineffective because they do not understand and apply scientific management knowledge and methods. Strongly held ideologies and dichotomies characterise the milieu of this topic. There remains a very real social problem concerning the role of churches. That is what this study has based its relevance on. The study is encouragingly supported by its finding that 90% of church leaders surveyed, disagreed with the notion that the church has no responsibility to society at large for its actions. 92% of respondents further agreed that the role of the church is the well-being and upliftment of its communities and not just to create converts. This study presents evidence that questions the success claims of the Church Growth body of knowledge. Evangelism world-wide has recently experienced the most extraordinary acceleration in the number of conversions in the history of the Church, but research in the countries where this phenomenon has been more prevalent, has found little equivalent growth in church membership. The work of researchers in the USA has repeatedly drawn attention to the alarming levels of "unchurched" Christians and the falling away of Pentecostal churches. This study confirms the trend in South Africa and reveals our unchurched level to be 53%. Analysis of congregational development interventions attempted by the sample reveals an almost three times greater success rate reported by churches that did not apply the church growth principles or combined them with management methods. The aim is to present explanations and solutions for the difficulties churches are having both in the areas of managing their own development and in retaining committed members for a nobler purpose than to laud their size over smaller, but possibly more caring and socially effective churches. An objective of this study is to present existing knowledge and methods from the field of management science as a conceptual framework for systematically fitting disconnected elements of contemporary Church Growth Theory into a holistic and integrated development approach that goes deeper than a mere mechanistic extrapolation of theoretical ideas and praxis from one context into another. The survey found a 74% support base from the South African church leaders surveyed for a synthesis of the best of both Church Growth and business management methods in fulfilment of its mission. The most compelling finding that this research contributes to social knowledge, however, is that local churches found to have reported significantly more externally focused growth such as evangelism, community work and church planting, applied strategic thinking, formal planning and management methods to their development without compromising the Gospel message that the Church is called bring to society.
AFRIKAANSE OPSOMMING: Hierdie studie beweer dat kerke word meer sosiaal oneffektief omdat hulle nie wetenskaplike bestuurskennis verstaan en metodiek toepas nie. Dit is waarop hierdie studie se relevansie gebaseer is. Die studie is bemoedigend ondersteun deur die bevinding dat 90% van die kerkleiers wat aan die ondersoek deelgeneem het, nie met die mening saamstem dat die kerk geen verantwoordelikheid teenoor die gemeenskap in sy geheel het en daartoe bydra nie. 92% van die respondente het ook saamgestem dat die rol van die kerk is om by te dra tot die opheffing en welgesteldheid van die gemeenskap, en nie net om bekeerlinge te skep nie. Hierdie studie lewer bewys wat die sukses-aansprake van die Kerkgroei Beweging teenspreek. Wereldwye evangelasie het onlangs 'n buitengewone versnelling ondervind in die aantaI bekeerlinge in die geskiedenis van die kerk, maar navorsing toon dat in die lande waar hierdie verskynsel die sterkste voorgekom het, baie min ekwivalente groei in kerklidrnaatskap plaasgevind het. Hierdie studie bevestig die tendens in Suid Afrika en wys dat ons vlak van ongekerktes op 53% staan. Ontleding van die gemeente se ontwikkellings-intervensies wat deur die kerke in die proefskrif onderneem is, wys dat kerke wat nie kerkgroei beginsels toegepas het nie, of hierdie met bestuursmetodes kombineer, amper drie maal groter sukses behaal het. Die doeI is om verduidelikings en oplossings aan te bied vir die probleme wat kerke in beide die areas om hul eie ontwikkeling te bestuur asook die toegewyde lede te behou vir 'n meer eerbare doel as om af te kyk op kleiner, maar moontlik meer sorgsame en sosiaaI effektiewe kerke. 'n Doel van hierdie studie is om bestaande kennis en metodes in die bestuurswetenskappe as 'n konseptuele raamwerk aan te bied vir die sistematiese passing van ontwrigtende elemente van kontemporere Kerkgroei Teorie binne 'n holistiese en geintegreerde ontwikkelingsbenadering wat dieper gaan as sIegs die meganistiese ekstrapolering van teoretiese idees en praktyk van een konteks na 'n ander. Die navorsing het 'n ondersteuningsbasis van 74% bevind onder die Suid Afrikaanse kerkleiers wat aan die ondersoek deeIgeneem het, vir 'n sintese van die beste van beide kerkgroei en besigheidsbestuursmetodes in vervulling van die kerk se missie. Die mees afdwingbare bevinding wat hierdie navorsing bydra tot sosiale kennis is egter dat plaaslike kerke wat aansienlik meer in eksterne areas van evangelasie, gemeenskapwerk en kerkplanting groei, het toegepaste strategiese denke, formele beplanning en bestuursmetodes aangewend sonder om die Evangeliese boodskap waarvoor die kerk geroepe is om aan die gemeenskap te bring, te kompromitteer.
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Higgins, Thomas Winfield. "Prophet, priest and king in colonial Africa : Anglican and colonial political responses to African independent churches in Nigeria and Kenya, 1918-1960." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5472.
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Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.
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Heaney, Michael John. "Beyers Naude, Ekumeniese baanbreker in Suid-Afrika : 1960-1994 (Afrikaans)." Thesis, Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-09292004-101012/.
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Chinchen, Paul David. "A reformation of mission : reversing mission trends in Africa, an assessment of Protestant mission methods in Malawi." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52128.
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Thesis (DTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country.
AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.
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De, Visser Adriaan Jan. "The kingship of Christ in the life and faith of Christians in a black South African township : a missiological evaluation / Adriaan Jan de Visser." Thesis, Potchefstroom University for Christian Higher Education, 2000. http://hdl.handle.net/10394/10129.
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The purpose of this study is to investigate to what extent the Lordship of Christ is a reality in the
life and faith of Christians in the South African township of Soshanguve, north-west of Pretoria.
The study is based on empirical research conducted in Soshanguve between 1996 and 1999,
among members of the following three denominations: the Evangelical Lutheran Church, the
Zion Christian Church, and a group of Pentecostal and charismatic churches.
During the first phase the research had a predominantly quantitative nature (survey research). The
second phase involved a qualitative research (in depth-interviews, analysis of written documents
and sermons).
After an introductory chapter and a chapter giving the necessary background, chapter 3 describes
the survey research, and chapters 4 to 6 examine the Lordship of Christ as it functions in the
Evangelical Lutheran Church, the Zion Christian Church and the Pentecostal/charismatic
churches respectively.
This research shows that in the faith of many church members the Lordship of Jesus Christ is a
vague notion. It is accepted that Jesus Christ has died for our sins in the past, but it is less clear
what He is doing presently. The living Christ is a remote figure in the faith of the majority
of church members. The gap which is left, is filled by the laws of the church and/or the leadership
of the church.
Chapter 7 gives an analysis of the results. It appears that several backgrounds have to be taken into account: (1) the influence of African traditional religion, (2) the influence of Western secularism, (3) the influence of specific doctrinal tenets of the given denomination.
Chapter 8 offers a Biblical perspective on aspects which have to be dealt with in order to strengthen the notion of the Lordship of Christ in the life and faith of Christians. These are: the concept of God, the concept of salvation, the person of Christ, the Lordship of Christ over the life of the individual believer, and the Lordship of Christ over the world.Thesis (Th.D.)--Potchefstroom University for Christian Higher Education, 2001
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Sanecki, Kim Caroline. "Protestant Christian Missions, Race and Empire: The World Missionary Conference of 1910, Edinburgh, Scotland." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07062006-114644/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Ian Christopher Fletcher, committee chair; Duane J Corpis, committee member. Electronic text (180 p.). Description based on contents viewed May 8, 2007. Includes bibliographical references (p. 163-180).
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Watkins, Mary Thompson. "Restructuring Christian education in an African-American church." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Boll, Ferdinand J. J. "Bedieningsvooruitsigte in 'n klein plattelandse gemeente : 'n bedieningsbeplanning vir die Ned. Geref. gemeente, Hofmeyer." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52149.
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Thesis (MTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: The small rural congregations, of which the Dutch Reformed Congregation ofHofmeyr is part, strive to keep the status quo with their congregational structure and leadership. However the times we live in is characterised with a lot of changes. The rural areas cannot escape al these changes. It brings these congregations at a T-junction in the road, where they must decide which way to go. The problem is that these congregations do not always have a good understanding of who, what en how the church must be. With this self-initiated study the researcher tries to put in place a practicaltheological process for the Dutch Reformed Congregation of Hofmeyr with the aim to work out her nature and character, her ministry practise and structures. The researcher tries to discus in practicaltheological terms the future of the Dutch Reformed Congregation ofHofmeyr with spesific focus on the development of new structures for the faith-leaders of the congregation. With this study the researcher wants to render an account of the history, the statistics of the previous 17 years and an analysis of the context of the congregation with the aim to discern the current understanding of the congregation about the church. Through interaction with Scripture and other disciplines the researcher wants to develop a possible base and practical theory for the congregation. Following from this the researcher wants to set guidelines for the process of developing a new ministry practise. In this process the development and rol of the faith leaders is a keyfactor. The study is arranged in the following chapters: In the introduction the researcher places the study in the proper framework. The different dimensions of the study are explained. The purpose is to orientate the reader about the congregation, the community and the specific area of this research. The purpose of the second chapter is to give the reader a picture of the congregation and the context in which the congregation functions. It becomes clear that the members of the congregation grow older and hardly any young people join the congregation. The younger members and children of the congregation grow-up in an altogether different world than the older members did and very few of them make sense of the traditional way of being a congregation. The changes in the world have the result that the current way of being a congregation is just not exceptable to anybody. In the third chapter the researcher explains the paradigm shifts and megatrends observed in the world and their influence on the church as a whole, also the influence there-of on the local community and congregation. It becomes obvious that the small rural congregation cannot side-step these shifts and trends - with one part of the congregation routed firmly in the Christendom-era paradigm and another part of the congregation on its way to a different but still undefined paradigm. This whole process brings uncertainty and stress in the congregation. Following from this knowledge of the world and the congregation the researcher tries to develop a more Scripture-based understanding of who, what and how the congregation is supposed to be. The focus is to develop an improved base theory for the congregation. In the forth chapter this base theory for the congregation must be put into practice. The researcher tries to show what does this base theory means in practice. The following comes into play: the congregation must be an open family of God. We must not only say that we believe. We must have a faith that we live in practice. Each member must participate with his/her gifts in the different ministries of the congregation. The congregation must reach-out to the community to help the poor develop different skills with the focus to break the cycle of poverty. We must have good communication between all the different generations. We must be a congregation that loves nature and preserve it for posterity. Lastly we must have leaders that inspire and motivate the congregation through their service. In the fiveth chapter the researcher tries to develop a strategy to implement the practical theory of the previous chapter. The focus is on the development and equipping of faith leaders. The researcher presents some guidelines for doing this. He demonstrates that a new structure for the congregation is needed to be faithful in the development of these faith leaders.
AFRIKAANSE OPSOMMING: Die klein plattelandse gemeentes, waarvan die Ned. Geref. Gemeente Hofmeyr, deel is, strewe om die status quo rondom hul gemeentelike struktuur en leierskap te handhaaf. Die tye waarin ons lewe word egter gekenmerk deur baie veranderinge. Die platteland kan ook nie ontkom aan al hierdie veranderinge nie. Dit bring die gemeentes by 'n T-aansluiting in die pad waar hulle keuses moet uitoefen. Die probleem is egter dat diesulke gemeentes nie altyd 'n goeie verstaan het van wie, wat en hoe die kerk moet wees nie. Met hierdie selfgemisieerde studie poog die navorser om vir die Ned. Geref. Gemeente Hofmeyr 'n prakties-teologiese proses daar te stel, met die doel om sy aard en wese, sy bedieningspraktyk en 'n bedieningstruktuur uit te werk. Die navorser poog om in prakties-teologiese terme die toekoms van die Ned. Geref. Gemeente Hofmeyr, te beredeneer, met spesifieke toespitsing op die ontwikkeling van nuwe strukture vir die geloofsleiers van die gemeente. Met hierdie ondersoek wil die navorser deur middel van 'n oorsigtelike geskiedenis, die statistiese gegewens van die afgelope 17 jaar en die ontleding van die konteks van die gemeente, bepaal wat die huidige kerkbegrip van die gemeente is. Dan, in wisselwerking met die Skrif en ander wetenskappe, 'n moontlike basis- en praktykteorie vir die gemeente daarstel. Hieruit voortvloeiend, poog die navorser om riglyne vir die proses na die ontwikkeling van 'n nuwe bedieningspraktyk daar te stel. Die ontwikkeling en rol van geloofsleiers staan in die proses sentraal. Die studie word in vyf hoofstukke verdeel: Met die eerste hoofstuk poog die navorser om inleidende opmerkinge oor die verskillende dimensies van die navorsing daar te stel. Die doel is om die leser te orienteer ten opsigte van die gemeente, gemeenskap en vakgebied van die navorsing. Die tweede hoofstuk poog om 'n beeld van die gemeente en die konteks waarbinne die gemeente homself bevind, daar te stel. Dit is duidelik dat ons met 'n al ouerwordende gemeente te doen het. Die jonger lidmate en kinders van die gemeente word in 'n heel ander wereld groot en min vind enige sin in die tradisionele manier van gerneente-wees. Die verandering in die wereld rondom almal maak dat die huidige manier van gerneente-wees vir niemand meer aanvaarbaar is nie. In die derde hoofstuk kom die paradigma-skuiwe en hul invloed op die kerk as geheel, en die uitwerking daarvan op die plaaslike gemeenskap en gemeente, aan die orde. Dit word duidelik dat daar 'n groot paradigma skuif in die wereld aan die gebeur is en dat selfs ons, in die klein plattelandse gemeente, die invloed van die verskuiwing ervaar. Die een dee! van die gemeente is volledig in die vorige paradigma en die ander deeIis op weg na iets anders. Dit bring baie onsekerheid en spanning in die gemeente na Yore. Vanuit hierdie verstaan, poog die navorser om die bestaande verstaan van die gemeente-wees te plaas op In meer Skrifgefundeerde grond van wie, wat en hoe die gemeente moet wees. Die strewe is om In meer gesonde basisteorie vir die gemeente te ontwikkel. Met die vierde hoofstuk word hierdie basisteorie vir die gemeente in die praktyk omskep. Daar word gepoog om aan te dui wat dit prakties vir die gemeente beteken. Die volgende sake word aangeraak: Die gemeente moet In oop familie van God wees. Ons moenie net se ons glo nie, maar In geleefde geloofbesit. Elke lidmaat moet volgens sy/haar gawes betrokke wees in die vele bedieninge wat daar in die gemeente is. Die gemeente moet uitreik na buite deur onder andere In verskeidenheid vaardigheidsklasse te begin om mense te help om uit die siklus van armoede te breek. Ons moet In gemeente wees waar daar goeie kommunikasie tussen al die generasies is. Ons moet In gemeente van die aarde wees wat omgee vir die natuur en dit bewaar vir die nageslag. Ons moet ook In gemeente wees met In leiersgroep wat inspirerend en motiverend in die gemeente dien. Met die vyfde hoofstuk poog die navorser om In strategie te ontwikkel om hierdie praktykteorie wat in die vorige hoofstuk na yore gekom het, te implementeer. Die daarstelling en ontwikkeling van geloofsleiers word duidelik as die hoof-fokus uitgewys. Daar word gepoog om riglyne vir geloofsleiers-ontwikkeling uit te stip en dit te plaas binne In nuwe bedieningspraktyk vir die gemeente.
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Fenning, Quinnie O. "To help Black and Korean Christians to experience Christian fellowship." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Stephenson, Mark H. "African music in the Methodist Church of Southern Africa : a case study in the Western Cape." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15673.
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This study is an appraisal of African Music within the Methodist Church of Southern Africa with particular reference to the Western Cape. I develop and amplify a pilot study 4 in order to provide a model for further research into African Music in the Methodist Church of Southern Africa. The subject has a certain topical relevance. Many Churches are not only producing new hymn books but are also experimenting with new ways of communicating the gospel through music. 5 More recently, the Africanisation committee of the C.U.C. (Church Unity Commission) directed by its convenor the Rev. E. Baartman (President Elect of the Methodist Church of Southern Africa) recommended that the C.U.C. co-ordinate research into "Black theology, African liturgy and furthermore, at the Fifth Annual Symposium on Ethnomusicology, 30 August 1984 - 1 September 1984, Alain Barker reported that "while all agreed that the international perspective the Conference provided was of great value, serious debate on how the subject should be dealt with in this country was limited to a brief discussion at the end" . Some critics felt more practical involvement in African Music should have been a part of the Conference. In other words an academic assessment needs to be grounded in practice. (a) My purpose is to determine the meaning of African Music in the Methodist Church of Southern Africa, and to show that African Music is a contact point between Church and Culture, facilitating cultural liberation. (b)I have erected a framework to order the results of my research. It may be claimed that the method of approach is in many ways novel. Field work, recording and documentation on African Music in the Methodist Church of Southern Africa has to my knowledge never been published. This research is an attempt to make a start. We need to listen to Africa. As a fourth generation Methodist Minister, where else could I begin other than in the Methodist Church? As can be expected in an exploratory study, these findings point to areas which need more investigation. African Music articulates the most viable approach to respond to both the demands of the Gospel and African Culture. The aim of this study is to promote and teach people an appreciation of African Music within the broader context of the Church. (c) In the light of this, I have attempted four things: (i) African Music in the Methodist Church of Southern Africa is located in its broader African context by an examination of the roots of the Church within the Protestant tradition. (ii) Oral evidence was collected as a basis for critical reflection. (iii) A critical reflection is undertaken on some of the issues implicit in the words and music. (iv) An attempt is made to suggest ways and means of developing African Music within the life of the Church.
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Jenkins, Anne Elizabeth. "Operating the potter's wheel shaping faith /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0569.
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Redd, Harold R. "Leadership training for congregational transition a case study in an African-American church /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Reedus, Marion Donel. "Leadership and management in the black church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Williams, Richmond Paul Bowen. "Towards a strategic transcultural model of leadership that enhances Koinonia in urban Southern Africa." Thesis, Full-text available online as a .pdf file, 2006. http://hdl.handle.net/2263/23874.
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The research conducted was done on the basis of providing an initial platform or starting point for insight and discussion into what a strategic transcultural model of leadership might look like which was relevant to the early 21st Century Christian context in the cities of Southern Africa. A strategic transcultural leader is essentially a transformational leader who exhibits an ability beyond the norm in being able to cross socio-political barriers and thus inspiring the multicultural dynamic, while also honouring the individual cultures represented. In order to study strategic transcultural leadership models a strong leadership angle was taken, which employed investigating six leaders, three political and three Christian as to the structures, styles, values, transcultural abilities and Christian/political beliefs and/or philosophies they employed. The thesis poses the problem of urban unrest in the cities of Southern Africa. The problem of an influx into the cities, of the many different ethnicities and tribes from throughout Southern Africa and the pressures this has caused is briefly alluded to. This problem has been further exacerbated in South Africa by the arrival of many peoples from throughout Africa, south of the Sahara seeking their fortune without having to leave the African Subcontinent, and in Zimbabwe by the political policies of the Zimbabwean government, over land and in clearing away her unapproved urban high-density housing, and her informal business and white farming sectors of the economy. With these issues in mind, there is a need for strategic transcultural leadership to address these and other issues of unrest. The examples of Mandela and De Klerk as transformational leaders, inspire hope, that the vacuum of strategic transcultural leadership seen in Africa at large and specifically in relation to Southern Africa can be met, as is noted by the progress made in recent years in the arena of transformational leadership which the Group of eight and the United Nations and others allude to. While this is true, there are still problems in relation to the political decision-making within South African, as seen by Mbeki’s stance in the past on HIV-AIDS, and Zimbabwe’s woes. The stage is set from a missiological and historical perspective by looking at multicultural models of leadership in the Early Church with specific reference to Paul and the Antiochan model he used as a prototype. The Jerusalem Church is mentioned as a bi-cultural model, which has significant use outside of large urban environs. However it was the Pauline-Antiochan model that provided a platform, in the later use of a synthetic-semiotic model, to deduce or synthesis a transcultural model. Paul’s model of leadership was analysed specifically in relation to the five elements already noted (structures, styles, etc.) and is particularly useful as a model as Paul himself provides firstly an insight into a man of bi-cultural heritage yet someone who was empire-conscious. Paul was able to uphold both the cultural distinctive or uniqueness of both the Greek and Jew (noting Paul’s use of both Hebraic and Hellenistic styles of the diatribe for example) as well as the universal, in that he was empire-conscious which played into his Kingdom perspective. Secondly he provides a reasonable grounds for understanding that if the belief system of the individual is changed on one of its most fundamental levels – allegiance – then given time the macro-cultural identity of a nation, even empire can be significantly altered. He was able to do this primarily because the Graeco-Roman Empire had a common linguafranca in Greek, and the Christian community – as the followers of the Way became known as – had an ethos of reconciliation, enhancing the multicultural and one also of inclusivity (for example a worship style that encompasses both Jewish and local expressions) enhancing the particular. In declaring the One God of Israel and Jesus Christ – Messiah, as the only true Kyrios, Paul replaced the Emperor and the whole Greek pantheon of the Gods with the one true God and Father of us all, and his one and only Son.< /p> The three political leaders – Moshoeshoe, Smuts and Mandela – and the three Christian leaders – Mutendi, Cassidy and Tutu – are investigated in terms of the five elements (structures, styles, values etc.) that comprise the model of leadership. Each of these leaders in turn made a lasting contribution to national and/or tribal change. After looking at the six leadership models an initial conceptual framework for a multicultural model of leadership is outlined. However, in order to bring significant current postmodern/neo-African/tribal/multicultural paradigms of thought and the associated socio-political forces and philosophies of the day, to bear on the evolving model, these were specifically highlighted and brought into the process of synthesizing a model. Lastly once all these inputs are brought together in a tabulated framework, and the evolving multicultural model is screened against three known working scenarios, and further synthesized such that the refined model was then called a strategic transcultural model of leadership. Before this can be achieved however, various North American multicultural models posited were looked at in a literary review, which served to reinforce the understanding of the need to balance the universal and the particular aspects of culture. In refining a strategic transcultural model, the thesis next attempted to address the problem of developing a national macro-cultural identity. A strict delineation in a postmodern era between Church and State was considered to be not only unnecessary but a modern myth, also noting that the State mirrors the Church in many of the problems of community and identity. Thus the meso-level of the Church provided key insights into the macro-level of the State. An argument all along was posed for not just orchestrating a macro-culture based on multiculturalism, nor in just upholding the micro-cultural individual identities at the expense of participation in a national framework and beyond this the global village, but an argument was made for a both/and scenario. In doing this the thesis sought to address both the macro-cultural and individual cultural identities at every level and in every element of the model of leadership. The plausibility of the argument for today was based on the prevalence of a language of choice – in most cases English – and an ethos of reconciliation and inclusivity for which Madiba and Tutu among others have set the standard. A final picture of a community based on both was posited for reflection, a picture that John paints where the great heavenly host (mirroring the macro-level of the Kingdom) is contrasted with the micro-level of a people made up “from every tribe and language and people and nation” (Rev 5:9).Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007.
Science of Religion and Missiology
PhD
Unrestricted
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Bracey, Cynthia. "Spiritual Leadership: Achieving Positive Health Outcomes in African-American Christian Churches." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3431.
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In the United States, African-American residents are an underserved population with evidence of higher health disparities than those associated with any other race, contributing to escalating health care costs. Despite the absence of health promotion and wellness training, pastors in predominately Black churches accept the responsibility for addressing more than the spiritual needs of their church members. The purpose of this qualitative grounded theory research study was to explore the perspectives of African-American Christian pastors on giving health guidance and their lived experiences as health promotion advocates. A total of 10 African-American Christian pastors were voluntarily recruited from 3 southern U.S. states using both purposeful and theoretical sampling strategies. Interviewing was the main data collection method. Social cognitive theory along with grounded theory were used to examine the interactions based on participants' points of view, and inductive analysis was also used. The results indicated that pastors have knowledge of their congregational members' health challenges and goals and have achieved positive health outcomes. The pastors also agreed that seminary should incorporate more information on health and wellness into the curriculum. These findings suggest that pastors, who are faith-based resources outside of health care systems, need to be educated, equipped, guided, and groomed as health leaders to assist efforts to reduce or eliminate health care disparities. Members of the clergy, their church members, and surrounding community residents would all benefit from the knowledge, understanding, and development of skills to change their unhealthy lifestyle habits and effective self- management of chronic diseases to achieve positive health outcomes.
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Matthews, C. Jay. "Towards developing a manual to train leaders in faith-based and community-based ministry through the Black Church in contemporary society." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.
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Famiyeh, Frank Kodjo. "Negative features of tithing in African independent churches reclaiming the evangelical basis for generous giving /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Frahm-Arp, Kaethe Maria. "Women of valour : professional women in South African Pentecostal churches." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/38294/.
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Rapid social change has become a hallmark of post-apartheid South Africa and part of this process has been the expansion of a middle class amongst previously disadvantaged people. My thesis contributes to our understanding of this upward mobility by investigating the role of two Pentecostal-Charismatic Christian churches in helping young, professional, previously disadvantaged women (re)shape their identities and negotiate the various networks of social, economic and political power they encounter as they strive towards socio-economic advancement. The thesis details His People and Grace Bible church and gives an explanation of Pentecostal-Charismatic Christianity in South Africa. In contrast to Latin American studies it is argued that within both churches there was a masculinization, rather than feminization of Christianity, which was attractive to men and women. Using some of Bourdieu's ideas I have tried to show that a central contribution these churches make in the lives of some of their members is to help them develop various social and cultural capital resources, which they felt they lacked. Through their engagement with these churches women (re)shaped their identities seeing themselves as having a life purpose and the potential to realise it. Their identities as mothers, wives and single women were impacted by the ideal of the nuclear family and wifely submission upheld in both churches and which the women in this study tried to fulfil. By aligning themselves with this ideal women found their faith legitimated distancing themselves from their extended families and the various demands of African cultural practices. Both churches strove to establish a sanitised, modem, African Christianity, which promoted individuality and socio-economic success, and offered an alternative to the hedonistic trends of popular Y culture.
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Cook, Jeffrey S. "Development and implementation of a planning cycle at Christian Fellowship Baptist Church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Pillay, Vernon Nicholas. "An examination of the cultural and ethnic implications of discipling african christians in the Evangelical Church in South Africa." Thesis, University of Zululand, 2003. http://hdl.handle.net/10530/1298.
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Submitted to the Faculty of Theology and Religion Studies In partial fulfillment of the requirements for the degree of Master of Theology In the Department of Practical Theology and Religion Studies at the University of Zululand, South Africa, 2003.The purpose of Christ's death on the cross is to bring peace between God and man (Ephesians 2:14 paraphrased). The cross forms the basis of reconciliation between God and man. As a result, God desires his children live in harmony with each other irrespective of race, colour or gender. The difficulty in churches is that unity is often limited to local ethnic groups. In Scripture, the wider definition of unity is extended to include other ethnic peoples (Matthew 28:19). Cultural, political, sociological and theological barriers often hinder this move for extended unity. These help foster an environment for segregation, ethnocentrism and racism. By virtue of these elements presenting themselves in extended relationships there needs to be transparency on the part of those initiating a move for cultural tolerance. This requires dealing with negative views either individually or corporately and thereafter adopting biblical principles for establishing solid relationships. The integration of diverse ethnic groups in ecclesiological circles will entail certain adjustments being made. The purpose for such adjustments is to allow people the opportunity to feel welcome in a church that they would consider as home.
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Dube, George. "The self understanding of the Church in Africa an ecclesiological problem /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Dunn, Margaret Ann. "The current status of Christian education in selected black congregations of The Church of God (Anderson, IN) serving the Bay Ridge Christian College constituency." Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/722164.
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The purpose of this study was to describe what Christian education programs were like in Black congregations of the Church of God (Anderson, IN) which were served by graduates of Bay Ridge Christian College or were located in Texas, Louisiana, or Mississippi. The researcher, a Christian education professor at Bay Ridge Christian College which is located in Kendleton, Texas, used the description to assist in curriculum development at the College. A nine page research instrument was designed and distributed to sixty-three pastors in the constituentgroups. The data were provided from twenty-eight respondents, all pastors. The data were analyzed in four major categories: Demographics and Pastoral Role, Congregational Data, Status of Christian Education Ministries, and General Concerns. The data were used to test eighteen hypotheses. The study indicated the majority of the pastors were bi-vocational in urban settings. They considered preaching, teaching, and administration as their (Anderson, IN), the Sunday School in Churches, and Bay Ridge Christian College the thesis. Southern Black were included in primary pastoral responsibilities. In the churches, volunteers were responsible for the Christian education programs. The programs did not have written goals and objectives but provided a variety of programs for all age groups in addition to the Sunday School classes. The congregations represented by the respondents provided and encouraged leadership development. They used Sunday School curriculum published by Warner Press, the Church of God Publishing Company in Anderson, Indiana; but did not find the materials distributed by the Board of Christian Education in Anderson to be useful to their local programs. The respondents indicated Bay Ridge Christian College could serve them by providing workshops in the following areas: children's ministries, administration of Christian Education, use of audio-visual aids, youth ministry, and Sunday School growth and development. They also expressed a desire to know more of the content of The Bible and for help in Bible study skills. The study concluded with recommendations to the Christian Education Department at Bay Ridge Christian College, the Administration of Bay Ridge Christian College, and the Board of Christian Education of the Church of God located in Anderson, Indiana and the Board of Christian Education of the National Association of the Church of God located in West Middlesex, Pennsylvania. Brief histories of the Black constituency of the Church of God (Anderson, IN), the Sunday School in Southern Black Churches, and Bay Ridge Christian College were included in this thesis.Department of Educational Administration and Supervision
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Radebe, Zandisiwe. "State sovereignty and alternative community in southern Africa : exploring the Zion Christian Church as the building block for deeper notions of regional community /." Thesis, Rhodes University, 2008. http://eprints.ru.ac.za/1680/.
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Thesis (M.A. (Political & International Studies)) - Rhodes University, 2009.A thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Politics at Department of Political and International Studies.
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Washington, Ralph Vernal. "An evaluative study of African Methodist Episcopal Zion and Christian Methodist Episcopal denominations' plan for church union." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Kinderman, Dennis J. "Intentional communities for lay leadership development in the black urban context." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Jacobs, Nigel. "A critical analysis of the ordained leadership in the Full Gospel Church of South Africa." University of the Western Cape, 2020. http://hdl.handle.net/11394/7979.
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Magister Philosophiae - MPhilThis research stems from a personal internal conflict and concern regarding the impact the local church is making in the community and on its congregational members. Through personal involvement in the Full Gospel Church of South Africa on a local level, the researcher set out find out what can be done to make the church more effective, relevant, and impactful in its function as a church. The way the world operates today compared to twenty years ago is vastly different. Yet, despite the vast changes that have taken place on a global, national, and even local level, the question remains whether the church has experienced similar strides to remain relevant and effective without compromising its values and purpose.
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Van, der Merwe Burger Isak Schalk. "Die geskieoenis van die apostoliese geloof sending van Suid-Afrika (1908 - 1958)." Thesis, University of Pretoria, 1987. http://hdl.handle.net/2263/61356.
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The A.F.M. of S.A. is part of the classical Pentecostal Movement
which originated early in the 20th century. It is the oldest Pentecostal
Church in South Africa, and among the oldest in the world.
The Pentecostal movement considers itself a continuation of the
Church of Acts, in spirit, doctrine and practice. Since the time of that
church there has never been a exact equivalent to the modern Pentecostal
Movement, although occasionally Pentecostal phenomena have occurred among
believers.
Pentecost ascribes its origin and extension to God. It has in
fact been, since its inception, the fastest growing section of the
Christian Church. It was preceded and influenced at its origin by
various movements and persons - Pietism, Methodism, The Holiness Movement
and Zionism (Dewey). Preparatory factors in South Africa were the revival
of 1860, Andrew Murray and the poor-white situation. The origin of the movement can be traced to a Bible College in
Topeka, Kansas, on 1st January, 1901, although it gained its impetus
later at Azusa Street, Los Angeles, in April 1906. The Americans, in
particular John G. Lake and Thomas Hezmalhalch, were instrumental in the
establishment of the A.F.M. of S.A. in May 1908.
Upoa a foundation laid by Zionism in particular, the A.F.M. grew
rapidly from the start. As in America, services were originally multiracial.
This phenomenal growth, and the development from a revival movement
to an established church, is discussed. The novelty and disparate
character of Pentecost in a largely Calvinist Church situation in S. A.,
with its resultant reciprocal influences, is also considered.
The entire spectrum of ecclesial development is examined
church polity, liturgy and doctrine, and various activities such as missions,
welfare, training, youth and Sunday School.
The history of the· A.F.M. clearly demonstrates that the Pentecostal
Movement has not only come to stay, but that it is increasingly
extending its influence as a church in South Africa.Die A.G.S. van S.A. is deel van die klassieke Pinksterbeweging wat aan die begin van die 20th eeu ontstaan het. Dit is nie alleen die oudste Pinksterkerk in Suid-Afrika nie, maar een van die oudstes in die wereld. Die Pinksterbeweging glo dat hy in gees, in leer en praktyk 'n voortsetting is van die vroee Handelinge-kerk. Na die vroee kerk was daar nie weer 'n kerk of beweging wat die presiese ekwiwalent van die hedendaagse Pinksterbeweging is nie alhoewel daar met wisselende tussenposes in die kerkgeskiedenis sekere Pinksterfenomene onder gelowiges voorgekom het. Die Pinksterbeweging glo dat sy ontstaan en voortbestaan 'n werk van God is - dit is inderdaad sedert sy ontstaan by verre die vinnigste- groeiende deel van die Christelike Kerk. Sy ontstaan is voorafgegaan en voorberei deur verskillende bewegings en persone - die Pietisme, metodisme, Heiligheidsbeweging en Sionisme ( Dowey). Ook in Suid-Afrika was daar voorbereidende faktore - die 1860-herlewing, Andrew Murray en die armblanketoestand. Die Pinksterbeweging se ontstaan kan herlei word na 'n Bybelskool in Topeka Kansas op 1 Januarie 1901 alhoewel sy eintlike momentun by die gebeure in Azusastraat Los Angeles in April 1906 gesoek moet word. Vanuit Amerika was dit veral twee manne, John G. Lake en Thomas Hezmalhalch wat instrumenteel was in die tot standbrenging van die A.G.S. van S.A. gedurende Mei 1908. Op 'n bodem wat veral voorberei is deur die Sionisme, het die A.G.S. van meet af geweldig gegroei. Soos in Amerika was die dienste aanvanklik veelrassig. Sy fenomenale groei asook die ontwikkeling vanaf 'n herlewingsbeweging tot 'n gevestigde kerk word bespreek. Die nuutheid en vreemdsoortigheid van die Pinksterbeweging in die oorwegend Calvinistiese kerklike situasie van Suid-Afrika en die wedersydse beinvloeding word oak onder die loep geneem. Daar word gekyk na die valle spektrum van ontwikkeling in die kerk self: kerkregtelik, liturgies en leerstellig, asook verskillende werksaamhede - sendingwerk, barmhartigheid, opleiding, jeug en Sondagskool. Die boodskap van die A. G. S. se geskiedenis is duidelik - die Pinksterbeweging het nie net gekom om te bly nie, maar is besig om op 'n steeds grater wordende wyse sy staanplek en invloed as kerk in Suid-Afrika te verbrei.
Thesis (DDiv)--University of Pretoria, 1987.
Church History and Church Policy
DDiv
Unrestricted
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Simpson, Earl C. "Establishing a small group ministry in the African American church through the empowerment of small group leaders." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Ngundu, Onesimus Annos. "Mission churches and African marriage in Southern Rhodesia 1890-1970 : contemporary African Christian dilemmas over marriage in historical and theological perspective." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612107.
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Höschele, Stefan. "Christian remnant - African folk Church : seventh-day adventism in Tanzania : 1903-1980 /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb412164957.
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Sapp, Jon L. "The design and implementation of a leadership development workshop for mission administrators in the Eastern Africa context." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Hill, Bradley N. "Kings and prophets sermons from Africa /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Thesis (D. Min.)--Western Conservative Baptist Seminary, 1987.Typescript. Part II, The product, has text of sermons in Lingale and English on facing pages. Includes bibliographical references (leaves 115-117).
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McDuffie, Kay Frances Ward Crumpler Thomas P. "Private schooling research examination of a christian academy /." Normal, Ill. : Illinois State University, 2007. http://proquest.umi.com/pqdweb?index=0&did=1390285861&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1203093443&clientId=43838.
Full textAbstract:
Thesis (Ph. D.)--Illinois State University, 2007.Title from title page screen, viewed on February 15, 2008. Dissertation Committee: Thomas P. Crumpler (chair), Adel T. Al-Bataineh, Carol Camp Yeakey, Mary Murray Autry. Includes bibliographical references (leaves 159-176) and abstract. Also available in print.
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Onyinah, Opoku. "Akan witchcraft and the concept of exorcism in the Church of Pentecost." Thesis, University of Birmingham, 2002. http://etheses.bham.ac.uk//id/eprint/1694/.
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Witchcraft and "exorcisms" have dominated African cultures and posed problems for African people. This thesis is a study of the current exorcistic ministry within a Pentecostal church in Ghana with reference to the Akan culture. The general opinion gathered from current anthropological studies on witchcraft is that the ultimate goal of exorcism is to become modernised. However, using interdisciplinary studies with a theological focus, the thesis departs from this, and contends that it is divinatory-consultation or an inquiry into the sacred and the search for meaning that underlies the current "deliverance" ministry, where the focus is to identify and break down the so-called demonic forces by the power of God in order to "deliver" people from their torment. It represents a further attempt to contextualise the gospel to African people. However, its preoccupation with demonisation and its exorcistic practices are found to bring Christianity into tension with the Akan culture, family ties and other religions. Therefore, to develop a properly safeguarded ministry of exorcism in an African context, the thesis examines contextualisation and suggests that it includes the integration of divinatory-consultation, which the thesis claims underlies the biblical concept of prayer, into African Christianity.
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Mben, Joseph. "Empowering Disempowered Working Women: A Gendered African Perspective on Christian Social Ethics." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107972.
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Thesis advisor: Lisa Sowle CahillThe goal of this dissertation is to elaborate a contextual gendered African Christian social ethics that addresses the oppression and marginalization of working women in Africa. The author argues that in order to meet this goal, it is necessary to contextualize CST, to introduce a feminist hermeneutics along with works from African women theologians, to include African liberation theology and to add the analysis of the social sciences. The dissertation has four chapters. The first chapter presents how CST (Roman magisterium and African bishops) has tackled the issue of the empowerment of workers in general and that of women in particular in post-conciliar documents. It assesses the strengths and weaknesses of CST. The following chapters address those weaknesses. The second chapter offers a systematic analysis of the condition of working women with the help of social sciences. The third chapter presents the theoretical components of a gendered African social ethics. The latter relies on African liberation theology, CST principles, and elements of feminist thought. The fourth chapter deepens the analysis of the notion of empowerment and suggests four concrete practices to empower working women, namely, socializing the feminine, the church’s conversion, biblical storytelling and partnering with other institutions
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Carr, Robert L. "Training Kenyan church planters for the harvest a formative evaluation of a training program for the Africa Evangelical Presbyterian Church /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Lando, Ngongo Agnes Lucy. "Integration of African traditional media and modern methods of communication : a pre-requisite for inculturation of the christian message in the local church of Eastern Africa /." Rome, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000254137.
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Lando, Agnes Lucy. "Integration of African traditional media and modern methods of communication : a pre-requisite for inculturation of the christian message in the local Church of Eastern Africa /." Rome, 2008. http://catalogue.bnf.fr/ark:/12148/cb413425166.
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Carpenter, Samuel Julius. "A survey of black Baptist church leadership practices for subsequent ministry." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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