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Bush, Jeffery Scott. "High doctrine and broad doctrine a qualitative study of theological distinctives and missions culture at Lakeview Baptist Church, Auburn, Alabama /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0177.
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McCartney, William Robert. "Teaching Baptist doctrine to new church members through mentoring." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Birch, Ian J. "The ecclesial polity of the English Calvinistic Baptists, 1640-1660." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6362.
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The subject treated in this thesis is the doctrine of the church among the English Calvinistic Baptists in the period, circa 1640-1660. This timeframe covers the significant phase of early Calvinistic Baptist emergence in society and literary output. The thesis seeks to explore the development of theological commitments regarding the nature of the church within the turbulent historical context of the time. The background to the emergence of the Calvinistic Baptists was the demise of the Anglican Church of England, the establishment by Act of Parliament of the Westminster Assembly of Divines, and the establishment of a Presbyterian Church of England. The English experiment with Presbyterianism began and ended in the years covered in this work. Ecclesiology was thus one of the most important doctrines under consideration in the phase of English history. This thesis is a contribution to understanding alternative forms of ecclesiology outside of the mainstream National Church settlement. It will be argued in this thesis that the emergence and development of Calvinistic Baptist ecclesiology was a natural development of one stream of Puritan theology of the church. This was the tradition associated with Robert Brown, and the English separatist movement dating from the 1570s. This tradition was refined and made experimental in the work of Henry Jacob. Having developed his ecclesiology in the Netherlands, in 1616 Jacob founded a congregation in Southwark, London from which Calvinistic Baptists would emerge with distinct baptismal convictions by 1638. Central to Jacob's ideology was the belief that a rightly ordered church acknowledged Christ as King over his people. The Christological priority of early Calvinistic Baptist ecclesiology will constitute the primary contribution of this thesis to investigation of dissenting theology in the period.
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Held, Paul Gregory. "An historical, theological analysis of the doctrine of perseverance in some East European Baptist Unions 1890-2000, with special reference to Hungary." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683101.
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Walters, Mark M. "Elevating the hope of members of First Baptist Church, Nicoma Park through expository messages from selected passages on the New Testament doctrine of hope." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Silva, Francisco Jean Carlos da. "Os batistas regulares e as armadilhas hist?ricas do iluminismo." Universidade Federal do Rio Grande do Norte, 2005. http://repositorio.ufrn.br:8080/jspui/handle/123456789/13794.
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Previous issue date: 2005-12-30Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
Taking the Regular Baptist Churches of Rio Grande do Norte as the research field, this paper seeks to contribute to a new, more appropriate vision of the new picture of the religiosity of the Brazilian Protestantism. Established since 1938, the Regular Baptists Churches have been representing and producing their speech through their 58 churches spread throughout the state, besides a Theological School, two camps, an association (AIBRERN) and a House of Spiritual Assistance to Drug Dependents (CAEDD). A reflection of the symbolic substratum of the spirituality of the group agrees with the external description of its presence in RN. We understand that the Regular Baptists represent yet one more translation of a modern religious speech and that their focus is on the inheritance of a Christian fundamentalism based on the illuminist rationalism. In this way, we observed this group trying to find in its doctrines, practices and rules of conduct a demonstration that the spirit of the post-modernism challenges the group to new dynamics in the conservative model of its spirituality
Tomando como campo de pesquisa as Igrejas Batistas Regulares do Norte, o trabalho procura contribuir para uma nova vis?o mais acurada do quadro da religiosidade protestante brasileira. Instaladas desde 1938, as Igrejas Batistas Regulares t?m representado e produz seu discurso atrav?s de suas 58 igrejas espalhadas pelo estado, al?m de contar com uma E0scola Teol?gica, dois Acampamentos, uma Associa??o (AIBRERN) e uma Casa de Assist?ncia Espiritual aos Dependentes de Drogas (CAEDD). Uma reflex?o sobre o substrato simb?lico da espiritualidade do grupo acompanha a descri??o externa de sua presen?a no RN. Entendemos que os Batistas Regulares representam mais uma tradu??o de um discurso religioso da modernidade e que seu enfoque ? a heran?a de um fundamento crist?o pautado pelo racionalismo iluminista. Assim, observamos esse agrupamento procurando encontrar em suas doutrinas, pr?ticas e regras de condutas, uma demonstra??o de que o esp?rito da p?s-modernidade desafia o grupo a uma nova din?mica no modelo conservador de sua espiritualidade
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Maples, Jim. "The point of the Southern Baptists' departure from the doctrines of Calvinism." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
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Lowe, Randall Kent. "Applied doctrinal preaching." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Thesis (D. Min.)--Trinity Evangelical Divinity School, 2002.Abstract. Includes full text of six sermons preached at Emory Baptist Church as part of research for thesis. Includes bibliographical references (leaves 173-178).
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Parker, Kenneth J. "A pastor-led doctrinal orientation seminar based on the 2000 Baptist Faith and Message." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Cocklereece, Thomas A. "Assessing the doctrinal beliefs of the active resident members of Shady Grove Baptist Church, Marietta, Georgia, as a component of church health." New Orleans, LA : New Orleans Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.053-0342.
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Jun, Sung-Yong. "Karl Barth's pneumatological doctrine of baptism." Thesis, University of Aberdeen, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337474.
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Karl Barth wrote the doctrine of baptism twice-The Teaching of the Church Regarding Baptism (1943) and Church Dogmatics IV/4: Fragment (1967). A number of differences can be found between them, despite their shared anti-paedobaptism. The characteristics of the first work can be described in this way. 1. Jesus Christ is the sole principle of baptism. 2. As a sacrament, baptism is a means of grace and indirectly an act of Christ. 3. The meaning of baptism is the cognition of salvation. Recognition of the work of Christ presupposes an ability to understand and respond. Therefore, the baptism of infants cannot be justified. Barth's first work on baptism can be denoted as being a christological, sacramental and cognitive doctrine. More briefly, it can be entitled primarily a christological doctrine of baptism. The characteristics of the second work can be summed up in the following terms. 1. The work of Jesus Christ is the objective historical ground of baptism and baptism with the Spirit is the subjective existential ground of baptism. There is no faith in Christ without baptism with the Spirit, and there is no baptism with water without faith in Christ. Hence, the work of the Spirit in man is enormously emphasized. 2. Baptism with water as an act of man is no longer a sacrament. Instead, baptism with the Spirit as an act of God is a sacrament as well as the resurrection of Christ. It is a pneumatological substitute for the traditional conception of the sacrament. 3. Baptism with the Spirit is the command of God and baptism with water is the obedience of man. By the work of the Spirit, man becomes a free partner of God able to obey the divine command. This is his pneumatological ethics. Barth's second work on baptism can be denoted as a pneumatological, non-sacramental and ethical doctrine. In short, it can be entitled a pneumatological doctrine of baptism. A pneumatological baptismal theology provides the proper logical ground for credobaptism. Baptism is an act of man whose free responsibility is given by the Holy Spirit.
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Dyck, Merrill. "The development of the doctrine of baptism in the early church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Steelmon, Martin D. "Doctrinal preaching to young adults at the First Baptist Church of Austinville in Decatur, Alabama." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Taylor, Joseph Michael. "Establishing a membership class that will introduce new and prospective members of Southern Oaks Baptist Church to foundational biblical doctrines and membership expectations." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Cox, Gary Ransom. "Embracing biblical baptism a review of the salient issues so that elders may effectively defend the doctrine of covenant baptism /." Charlotte, NC : Reformed Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.083-0044.
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Vieker, Jon D. "The doctrine of baptism as confessed by C.F.W. Walther's G̲e̲s̲a̲n̲g̲b̲u̲c̲h̲ of 1847." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Kim, Stephen S. "An evaluation of the doctrine of Spirit baptism as a "second-blessing"." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Thurber, Karen G. "A critique of the classical Pentecostal doctrine on the baptism in the Holy Spirit." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Johansen, Jason A. "Searching for Pentecost the origins and development of modern doctrines of spirit baptism /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Howson, Barry. "A historical and comparative study of the First and Second London Baptist Confessions of Faith with reference to the Westminster and Savoy Confessions." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23845.
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The Particular Baptists of England emerged in the middle of the seventeenth century around the time of the Revolution. The first half of this thesis looks at the history of the first two London Particular Baptist Confessions of Faith written in 1644 and 1689. It examines the history behind the making of both Confessions as well as the sources from which they drew their material. The second half of the thesis is a comparison study. Firstly, the two Baptist Confessions are compared with each other in the areas of the atonement, baptism, the Church, and religious liberty, to see if Particular Baptist beliefs had changed. Secondly, the 1689 Baptist Confession is compared with the two leading English Calvinistic Confessions of the seventeenth century, the Presbyterian Westminster Confession and the Congregationalist Savoy Declaration, in order to see their similarities and differences in the same four areas.
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Tenney, Anthony G. "White and Delightsome: LDS Church Doctrine and Redemptive Hegemony in Hawai'i." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1524065884744273.
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Van, der Woerd E. Alan. "Aspects of the doctrine of the Holy Spirit in the thought of D. Martyn Lloyd-Jones." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Anderson, D. Stanley. "Basics Biblical and Systematic Instruction for Christian Servants /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Chen, Chu-en Elmer. "The Pentecostal doctrine of spirit baptism : a theodramatic model with special reference to the concept of the imago Dei." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7682/.
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The pentecostal tradition began as an eschatologically-driven pneumatological missionary movement whose identity was shaped by the empowering experience of Spirit baptism. Although characterised by an impulse towards biblically-rooted doctrine as well as an affinity for narrative, the movement has been founded largely on a truncated narrative of ‘Calvary, Pentecost and Parousia’. Previous models of Spirit baptism have not been sufficiently narrative, nor have they engaged with the larger canonical perspective. This study addresses the deficiency by constructing a theodramatic model of the pentecostal doctrine of Spirit baptism, locating it in the context of a canonically-shaped theodrama that is organised around the imago Dei motif. It sets the stage for the drama by developing the Spirit-constituted imago Dei role using the covenantal structure of sonship, shaping and sending, which corresponds to the pentecostal concern for relationship, sanctification and mission, evidenced in the three-stage ordo salutis of Holiness Pentecostalism. The thesis proceeds to trace the plot from creation to the church with attention to the anthropological, Christological and ecclesiological manifestations of the image. Using this dramatic framework, it argues that Spirit baptism is the initiation of God’s new covenant people that recreates them through union with Christ as the Spirit-bearing imago Dei.
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Wesley, Cindy K. "The Pietist theology and ethnic mission of the General Conference German Baptists in North America, 1851-1920 /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37854.
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Organized in the nineteenth century, the General Conference of German Baptists was primarily a North American denominational body that adopted the polity of the American Baptists to build religious communities of converts of German ethnic background. From 1851 to 1920, the General Conference of German Baptists resisted institutional unity with the larger English-speaking bodies. Instead, it developed an ethnic mission with the financial aid of the American Baptist Home Mission Society. With time the German church membership became more Americanized in language and habits. The external pressure to assimilate increased. Yet, the German Baptist leadership moved away from complete Americanization of the churches and sought to preserve the distinct Pietist theological basis and ethnic mission of the Conference. The General Conference of German Baptists embraced institutional independence beginning in 1920 with the dissolution of the Cooperative Agreement that bound the mission of the German Baptists, the ABHMS, and the Baptist Union of Western Canada.
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Morrison, Ruth Helen Bell. "A study of the Special Commission on Baptism (1953-63) and developments in baptismal doctrine and practice in the Church of Scotland since 1963." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7276/.
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In 1953 a Special Commission on Baptism was appointed by the General Assembly of the Church of Scotland, under the convenorship of The Very Rev Dr Thomas F. Torrance, to carry out a fresh examination of the Doctrine of Baptism, in order to lead the Church to theological agreement and uniform practice. The Commission had emerged after years of disagreement related to the meaning of baptism and its administration, especially in light of infant baptism. What followed was seven years of Interim Reports and the production of a Biblical Doctrine of Baptism. Since then, Act XVII (1963) pertaining to Baptism has been revisited on several occasions. It is the contention of this thesis that Torrance greatly influenced the work of the Commission and shaped substantially the doctrine that emerged. The result was an understanding of baptism that whilst rooted in the Reformed tradition, departed from it. By suggesting that baptisma was closely aligned to Christ’s vicarious death, and that the sanctifying nature of the incarnation was the primary justification for the baptism of infants, a different trajectory was proposed. This created a tension between two differing paradigms, one that led to discriminate baptism and another, that could have led to indiscriminate baptism. The result was confusion in the General Assembly, and failure to unify doctrine and practice. In light of this, this thesis will explore the baptismal theology of Thomas F. Torrance. It will then examine the reports of the Special Commission, the minutes of their meetings, and the verbatim minutes of the General Assembly during that period, in order to establish Torrance’s influence upon the Commission and the reception of the reports within the church. Identifying that the main areas of tension lay in sacramental and covenantal theology, it will then offer an overview of both the Reformed tradition and the Special Commission to see points of agreement and disagreement, in order to assess the extent to which the Special Commission departed from Reformed principles. Finally, it will explore the influence of the Special Commission’s work on the Church of Scotland since 1963, highlighting the watershed in baptismal theology that occurred in 2003, with the acknowledgement that believers’ baptism, and not infant baptism, was the theological norm.
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Heard, Jerrard Case. "A critical analysis of the sacramental theology of George Gillespie." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683252.
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Tokay, Elif. "Continuity and transformation : theosis in the Arabic translation of Gregory Nazianzen's Oration on Baptism (Oration 40)." Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/53535/.
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This doctoral thesis examines the Arabic translation of Gregory Nazianzen’s Oration on Baptism (Oration 40) by a tenth-eleventh century Melkite translator and writer, Ibrāhīm ibn Yūḥannā al-Anṭākī. In particular, it focuses on the way al-Anṭākī presented Gregory’s theosis theology and investigates the extent to which he engaged with Islamic thought, primarily his borrowing of concepts and structures from Islamic debates such as the unity and the divine attributes of God and the perfection of the soul. This study asks to what extent this theology, which combines both the social and the spiritual aspects of human perfection, or the reception of Gregory helped the Antiochene Melkites develop a strong identity at a time when they were ruled by the Byzantine Empire but attached to the Islamicate culture they shared with their Muslim neighbours. The key conclusion of this thesis is that the Arabic translation of Oration 40 can be said to present a version of Gregory’s theosis theology which is enriched by the concepts and terms used by Christian and Muslim writers of the period. Although it cannot be said to represent a development in this theology but should be viewed as a creative retelling of it, al-Anṭākī’s erudition in the discussions of Christian Arabic theology and Islamic thought, as well as his references to these discussions in the words he used, makes this text particularly interesting. Theosis seems to have captured what he saw as essential for the good of his community: attachment to the Church or tradition, living the life that Christ lived in this world but with an emphasis on the public expression of the faith, perfection of the soul and the union with God here on earth and in the world to come.
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Howson, Barry. "The question of orthodoxy in the theology of Hanserd Knollys (c. 1599-1691) : a seventeenth-century English Calvinistic Baptist." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36607.
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Mid-seventeenth-century England saw numerous religious sects come into existence, one of which was the Calvinistic Baptist group. During the upheaveal of the revolutionary years this group was often accused of heresy by their orthodox/reformed contemporaries. At that time Hanserd Knollys, one of their London pastors, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, Knollys has been accused of hyper-Calvinism. This version of Calvinism was held by some eighteenth-century English Calvinistic Baptists. Some Baptist historians have suspected Knollys of holding this teaching in the seventeenth-century, or at least they have felt it necessary to defend him against it. All of these charges are serious, and consequently bring into question Knollys' orthodoxy. This thesis will systematically examine each charge made against Knollys in its context, and comprehensively from Knollys' writings seek to determine if they were valid. Furthermore, this thesis will elucidate Knollys theology, particularly his soteriology, ecclesiology and eschatology.
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Loder, Allan Thomas. "An examination of the Classical Pentecostal doctrine of the baptism in the Holy Spirit in light of the Pentecostal position on the sources of theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ46226.pdf.
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Anderson, Trever. "Doctrine and Covenants Section 110: From Vision to Canonization." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2120.
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This thesis answers the question of how a vision recorded in Joseph Smith's journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. This thesis also explores contributing factors that could have led to the rediscovery of the 1836 vision. While Joseph Smith and Oliver Cowdery were in the Kirtland Temple with veils drawn around them at the Melchizedek Priesthood pulpits on April 3, 1836, they both saw Jesus Christ, Moses, Elias, and Elijah. Jesus Christ accepted the newly built temple and Moses, Elias, and Elijah committed keys to Joseph Smith and Oliver Cowdery. The vision was recorded, but as of yet, there is no evidence that the vision was publicly taught by Joseph Smith nor by Oliver Cowdery. This thesis follows the pattern established by Section 110 and the reclamation of the revelation and looks at how this section paved the way for other revelations and visions to move from handwritten pages to doctrinal levels of canonization, such as Sections 137 and 138. Joseph Smith had the vision recorded in his journal by Warren Cowdery, who served as a scribe to him. Joseph Smith also had the journal entry written in the Manuscript History of the Church. Although Joseph Smith did not publically declare that the 1836 vision had occurred to him and Oliver Cowdery, he still taught about the visitors in the vision and of their importance. After Joseph Smith's death, the leaders of the Church had his history printed in Church owned newspapers. The first time the vision was published in print was on November 6, 1852, in Salt Lake City, Utah, in the Deseret News. Outside influences of the late 1850s through the 1860s put pressure on the Church. Some of these potentially destructive influences were the Utah War, Civil War, transcontinental railroad, Spiritualism movement, and the lack of understanding of the foundational doctrines of the Church by the rising generation that had been a part of the Church from its beginnings with Joseph Smith as its Prophet. This thesis explores these potentially destructive forces on the Church and its doctrine, and looks at how the leadership of the Church responded to them and how their response influenced the canonization of the 1836 vision. Under the direction of Brigham Young, Orson Pratt oversaw the publication of the new 1876 edition of the Doctrine and Covenants. This new edition contained twenty-six new sections, including Section 110. After the death of Brigham Young in 1877, John Taylor sat at the head of the Church as president of the Quorum of the Twelve Apostles. While Orson Pratt was in England, preparing to print a new edition of the Book of Mormon on electrotype plates, he asked John Taylor about printing the Doctrine and Covenants with the electrotype plates as well. John Taylor agreed on condition that Orson Pratt add cross references and explanatory notes, as he had done with the Book of Mormon. Using the 1876 edition, Orson Pratt made the requested additions and the new edition of the Doctrine and Covenants was printed in 1880 and canonized on October 10, 1880, in a General Conference of The Church of Jesus Christ of Latter-day Saints, where all present voted unanimously to accept the 1880 edition as canonized scripture.
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Stauffacher, John. "La vie et l'oeuvre de John Smyth (1570?-1612)." Strasbourg 2, 1987. http://www.theses.fr/1987STR20058.
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Le but de l'etude a ete d'organiser et clarifier les faits connus a present concernant la vie et les positions doctrinales de john smyth, appele le "se-baptiste", considere comme le pere du mouvement baptiste. Les diverses appreciations des historiens du mouvement sont presentees, particulierement concernant smyth. Son origine, ses etudes a cambridge, sa participation au mouvement separatiste, son immigration a amsterdam (1608) et sa brieve carriere interrompue par sa mort en 1612 font l'objet d'un chapitre. Le reste de l'etude examine les 12 ecrits de smyth les traitant selon les trois periodes du developpement de sa pensee (anglican-puritain, separatiste, baptiste-spiritualiste) analysant les themes majeurs auxquels il donne le plus d'accent. Lorsque smyth etait puritain, et aussi pendant la derniere phase, ses themes favoris furent la christologie-soteriologie. Ses ecrits separatistes (16061609) examinent la question de l'ecclesiologie. Ses decouvertes revolutionnaires concernant les qualites de la vraie eglise (derivees en grande partie de robert browne), suivies de la solution que smyth apporte au probleme de la presence des non-regeneres dans l'eglise (le bapteme du seul croyant) au debut de sa phase baptiste, le conduisent vers une anthropologie rehaussee evidente dans les ecrits de 1610-1612. Dans cette etape il rejete le peche originel, la predestination calviniste, la theorie de la satisfaction, la justification forensique, et adopte des croyances comme le libre arbitre et l'union-identification du croyant avec le christ triomphant au depens de la redemption du christ substitut. Dans ses ecrits ultimes smyth fait emporter l'amour de dieu sur sa saintete et modifie sa christologie selon le modele des mennonites waterlander, mais aussi selon les lignes de la pensee de schwenckfeld. Le grand souci evident dans tous les ecrits de smyth, un theme qu'il partageait avec de nombreux groupes consideres comme marginaux par les eglises etablies (les puritains, les separatistes et les anabaptistes des diverses sortes), fut les qualites et conditions de la foi chretienne authentiqueThe object of this study has been to organise and clarify the facts presently known concerning the life and doctrines of john smyth, the se-baptist, considered to be the father of the baptist movement. Differing views of baptist historians are presented, concerning smyth, anabaptism, and the origin of the baptists. The major events in smyth's life are reviewed: family tree, studies at cambridge, participation in the separatist movement, immigration to amsterdam (1608), and brief career ended by his death in 1612. The remainder of the study examines smyth's 12 writings treating them according to the three periods of the development of his thought (anglican-puritan, separatist, baptist-spiritualist) and dealing with the subjects to which he gives the most emphasis. While he was a calvinistic puritan, as well as during his last phase, smyth's major concerns were christology and soteriology. His separatist writings (1606-1609) are dominated by his new interest in ecclesiology. Smyth's revolutionary discoveries concerning the qualities of the true church during his separatist period (derived largely from robert browne) followed by his solution to the problem of a polluted church membership (believer's baptism) at the beginning of his baptist phase, lead to the heightened anthropology evident in the writings of the last three years of his life. At this stage he rejected original sin, calvinistic predestination, the satisfaction theory of the atonement, forensic justification, and adopted such beliefs as free will and the union-identification of believers with the triumphant christ, at the expense of the redemptive aspects of his work as substitute. In the final writings smyth makes god's love outweigh his holiness and models his christology along lines of influence from the waterlander mennonites but also strongly suggestive of schwenckfeld, the spiritualist. The one over-riding concern in all of smyth's writings was a theme he shared with many considered marginal by the established churches (puritans, separatists and anabaptists of all types): the qualities and conditions of authentic christian faith
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Adamovicz, Anna Lucia Collyer. "Imprensa protestante na primeira república: evangelismo, informação e produção cultural - O Jornal Batista (1901-1922)." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-15122008-111407/.
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A partir da segunda metade do século XIX, as missões batistas norte-americanas passaram a realizar campanhas evangelizadoras em diferentes cidades brasileiras, com o intuito de promover uma reforma no sistema religioso local, cujas bases ideológico-doutrinárias se estabeleceram ao longo de três séculos de presença hegemônica da Igreja Católica. O movimento batista foi introduzido no cenário religioso da Nação em 1881, ano a partir do qual pregadores enviados pela Junta de Missões Estrangeiras passaram a se fixar no país, em virtude da aprovação da criação de uma frente missionária permanente no Brasil. Diante de semelhante perspectiva, o projeto na área de Publicações não restringia o seu campo de atuação aos centros urbanos, áreas onde o grau de escolaridade de seus leitores era potencialmente mais elevado. O consenso em torno da idéia de que a criação de um veículo de informação de alcance nacional contribuiria para o crescimento qualitativo e quantitativo das Igrejas (quantitativo no que se refere à abertura de novas congregações e qualitativo no que concerne à implementação da formação religiosa e intelectual dos fiéis), viabilizou a fundação do Jornal Batista, na cidade do Rio de Janeiro, no ano de 1901. O compromisso com a evangelização do povo brasileiro, o zelo com o aprofundamento do conhecimento bíblico e com a instrução dos crentes e o propósito de fornecer informação sobre os acontecimentos do mundo contemporâneo, a luz do Cristianismo, foram os fundamentos orientadores de o Jornal Batista, principal órgão desta Imprensa denominacional e principal objeto de investigação da pesquisa proposta.Since the second half of the nineteenth century North American Baptist missionaries began to accomplish evangelistic campaigns in different brazilian cities: their widest objective was to promote a profound reformation in the local religious system, whose ideologicdoctrinal basis had been established in the course of more than three centuries of Roman Catholic Church hegemony. The Baptist movement was introduced this religious scenery in 1881, seeing that in the same year the first preachers encharged of settling a permanent mission site in Brazil were sent to this nation by the Southern Baptist Convention of the United States. Among the pioneer missionaries, the consensus toward the idea that the creation of a national reach communication vehicle would contribute to the quantitative growth as well as to the qualitative development of the churches, occasioned the foundation of the Baptist Journal (Jornal Batista) in Rio de Janeiro, on January 10th of 1901 (the term quantitative growth refers to the enlargement of this mission field with the opening of new congregations while qualitative development is attributed for the prospective improvement of both religious and intellectual instruction of their members). The commitment with the evangelization of the brazilian people, the zeal concerning the deepening of their biblical knowledge and the purpose of providing information about contemporary events in the perspective of the evangelical faith were the guiding principles of the Baptist Journal. During the first two decades of the brazilian republic it remained as the main medium of communication held by this denominational press. It consists on the prime investigation object of the present research
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Perry, Clifton Scott. "Developing denominational identity in the youth of an Air Force chapel community." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Davis, Bradley A. ""Our Christian heritage" an applied curriculum for adults in the local church /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Orlandi, Lucia Maria. "Battesimo e battisteri nella Tarda Antichità. Ritualità, architettura, spazio sociale." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040094.
Full textAbstract:
Le but de notre recherche est celui de définir, pour la période du IVe au VIIe s., les aspects sociaux liés au baptême, c’est-à-dire l’ensemble des pratiques et des attitudes mentales engendrées dans la société par l’existence même du rituel baptismal, en intégrant cette perspective avec celle historico-liturgique et théologique ainsi que celle historico-artistique et archéologique. L’échantillon des zones analysées inclut en prévalence des provinces orientales, mais occidentales aussi, de façon à composer un cadre le plus ample et représentatif possible. Les données quantitatives archéologiques et topographiques, dérivées du fichage de 436 baptistères, ont été donc mises en relation avec l’évolution de la liturgie et du contexte historico-social dans les différentes régions, témoignée par les sources documentaires et la littérature critique. En conclusion, le baptême, avec tout l’imaginaire et les pratiques qui sont reliés et qui en dérivent, peut être considéré comme un élément fondamental dans la transformation structurelle de la société qui a lieu à l’époque tardoantique. Avec d’autres facteurs, il a concouru au processus de changement des fondements de la vie sociale, qui caractérisa la transition entre l’Antiquité et le Moyen Âge : le Christianisme devint progressivement un élément d’uniformité de l’identité collective, qui investissait, sur la base des mêmes idéaux, des classes sociales différentes par éducation, revenus et position hiérarchique. Un processus de « démocratisation » sociale, non dépourvu de contradictions, dont la première étape fut la généralisation du rituel baptismalThe aim of this work is to define the social elements related to baptism for the period from the 4th to the 7th c. This perspective deals with practical behaviours and mental attitudes that are generated within the society by the very existence of the baptismal ritual. This social-historical approach has been combined with other two perspectives: history of liturgy and theology, and history of art and archaeology. The sampling of the geographical areas under analysis considers mainly the Eastern Mediterranean, but also some of the Western regions, in order to be as much wider and representative as possible. The quantitative archaeological and topographical data, gathered from the record of 436 baptisteries, have been related to the evolution of liturgy as well as to historical and social contexts in the various areas, as derived from different documentary sources and from scholarly literature. Baptism, together with the thoughts and practices that are connected to it, and derived from it, has turn out to be fundamental in the transformation of social structures that takes place in Late Antiquity. It contributed, amongst other factors, to the process of slow change of the social schemes, that characterized the transition between Antiquity and Middle Ages: Christianity gradually became a source of uniformity for collective identity, by bringing together different social strata on the base of the same ideals. This process of social “democratisation”, not without contradictions, began with the general spread of baptism
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Chun, Chris. "The greatest instruction received from human writings : the legacy of Jonathan Edwards in the theology of Andrew Fuller." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/549.
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Maroudas, Fotios. "L'apport de Nicolas Cabasilas à l'ecclésiologie à partir de la théologie des mystères." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK018.
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Les deux œuvres spirituelles majeures de Cabasilas : L’Explication de la divine Liturgie et ses Sept Discours au sujet de la vie en Christ, dont les conceptions théologiques ecclésiastiques fondamentales et principales constituent le terreau fertile de la présente thèse sur les mystères du Baptême, de la Chrismation et de la divine Eucharistie, s’appuyant sur l’idée principale du théologien que le salut humain se trouve dans la maison de Dieu. Nicolas Cabasilas fonde précisément sur les saints mystères toute sa théologie ecclésiastique du Nouveau Testament, le monde entier, qui se transforme, s’organise et vit en tant que Corps du Christ. Le Saint Esprit « par la main et la bouche des prêtre accomplit » les mystères de l’Église qui apportent des fruits spirituels et la vie morale et spirituelle en Christ. Ainsi la vie des membres du corps de l’Église, dont le Christ est la tête, est la vie dans le Saint Esprit. Cabasilas place ainsi avec justesse et profondeur, les sacrements principaux (baptême, chrismation et eucharistie) au cœur de ce chemin de vie et d'union au Christ. Toutefois, un rappel important de Cabasilas, concernant le principe de coopération, ne doit pas nous échapper. En effet, la vie nouvelle en Christ est le fruit de la coopération de Dieu et du facteur humain. Le salut n’est pas donné de force lors des mystères, mais avec la coopération et la bonne volonté de l’individu, sa participation active. Enfin, comme notre thèse le démontre, la pensée théologique de Cabasilas, concernant le caractère eschatologique des mystères, en particulier du baptême et de la divine Eucharistie, préserve et dispense la doctrine de l’Apôtre Paul et de la théologie chrétienne primitive qualifiant avec Saint Paul les mystères comme « forces du siècle à venir»The two major spiritual works of Nicholas Cabasilas : The Explanation of the Divine Liturgy and his seven speeches on the life of Christ, whose basic theological and ecclesiastical designs are the fertile soil of our thesis on the mysteries of Baptism, Chrismation and Holy Eucharist, are based on the main idea that human salvation should be found in the church, the house of God. Nicholas Cabasilas bases precisely on the holy mysteries his entire theology of the New Testament, in which the whole world is organized and lives as the Body of Christ. The Holy Spirit by the hand and the mouth of the priest performs the mysteries of the Church and provides the spiritual and moral fruits, the spiritual life in Christ. Thus the life of the members of the body of the Church, of which Christ is the head, is the life in the Holy Spirit. Cabasilas places with reason the major sacraments (Baptism, Chrismation and Eucharist) at the heart of this life and union with Christ. However, the important reminder of Cabasilas on the principle of cooperation should not escape us. Indeed, the new life in Christ is the fruit of cooperation between God and the human factor. The salvation is not given by force with the mysteries, but with the cooperation and good will of the individual, his active participation. Finally, as our case demonstrates, the theological thought of Cabasilas concerning the eschatological character of the mysteries, especially baptism and the Holy Eucharist, preserves and provides the doctrine of the Apostle Paul and the early Christian theology qualifying the holly mysteries as "forces of the age to come."
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Miller, Gordon Goldsbury. "A baptist theology of the child." Thesis, 1992. http://hdl.handle.net/10500/17460.
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Baptists, who have traditionally emphasised the authority of
Scripture, agree strongly that New Testament teaching and
practice allows them to baptize only believers upon
profession of ~aith. There are, however, many remaining
questions concerning the relation of children to God and the
place of children in the church which are not as
straightforwardly answered in Scripture; here Baptists often
display little consensus.
Although the principles of corporate solidarity and of
individual responsibility operate in both Testaments, the
development of individual responsibility, already apparent
within later Old Testament history, is carried further in the
New Testament where there is evidence of some breakdown in
family solidarity and of division on the basis of individual
allegiance to Jesus. Discussion of the place of the child in
the early church to the fourth century centres around
questions of original sin, the 'innocence' of children, the
rise of infant baptism and the catachumenate. The historical
survey also investigates the development of Anabaptist, early
Baptist and modern Baptist views of childhood from the
sixteenth to the twentieth centuries.
Baptist perspectives in relation to four current issues in
the theology of the child are considered: original sin and
the 'age of accountability', infant salvation, 'faith
development' and child evangelism. The South African
situation is analysed by identifying amd interpreting areas
of agreement and areas of uncertainty indicated by the
results of a detailed questionnaire distributed amongst
Baptists during 1990-1991.
Baptists need to recognize that children of believers,
although not necessarily saved, are in a creative
relationship with the church, somewhat similar to that of the
catechumenate in the early church. Two particularly
problematic areas are the question of the appropriate age for
baptism, church membership and communion of children. This
is partly because although linked with faith rather than with
~ pastoral wisdom is needed to assess the evidence for
true faith in particular cases. In spite of the difficulties
to be faced, Baptist congregations and all Christians and
churches have much to gain from a careful consideration of
the theological issues related to the place of the child in
the church.Philosophy, Practical & Systematic Theology
D. Th. (Systematic Theology)
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Reimer, Attila Zsigmond. "Zielorientierter Gemeindebau Zur Korrelation zwischen Vision und Gemeindebau in der Praxis der ungarischen Baptisten." Diss., 2017. http://hdl.handle.net/10500/23326.
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Text in German, German and English summariesDie vorliegende Arbeit ist eine Forschungsstudie über die Auswirkung einer schriftlich for-mulierten und in die Praxis implementierten Gemeindevision auf das Wachstum ungarischer Baptistengemeinden. Nach einer Einleitung über die Geschichte und Kirchengeschichte Un-garns zum Verständnis der ungarischen Kultur und Gesellschaft, wird der Begriff Vision aus psychologischer, religionswissenschaftlicher und –geschichtlicher Perspektive analysiert. Eine theologische und praktisch-theologische Betrachtung der Vision unter Einbeziehung des evangelikalen Visionsverständnisses und seiner Entwicklung gefolgt von einem Kapitel über Gemeindeaufbau und -wachstum leiten zu der empirisch-qualitativen Teil der For-schungsarbeit über. Der Zusammenhang zwischen einer formulierten, dokumentierten und in die Praxis umgesetzten Vision und dem Gemeindewachstum von Baptistengemeinden wird mit strukturierten Leitfadeninterviews ermittelt, der mittels computerunterstützter Qua-litativer Inhaltsanalyse ausgewertet wird. Zentrale Elemente wie das innere, äußere, gesell-schaftliche und zahlenmäßige Wachstum werden systematisch analysiert und Antworten auf die Forschungsthese gesucht. Den Abschluss bildet ein Ausblick auf eine mögliche thema-tische und methodologische Erweiterung dieser Arbeit.
The following work is a research study about the impact of the vision given in written form, implemented into the practical realisation on the growth of Hungarian Baptist Churches. Following an introduction about Hungarian history and church history and an understanding of the Hungarian culture and society, the term “vision” will be analyzed from a psychological, theological and historical perspective. A theological and practical examination of vision, through the comprehension of an evangelical understanding and development of vision, furthermore a theological study about church development and growth will lead to an empirical qualitative part of the research. The relationship between the formulated/documented and the practice of vision and church growth from the Baptist churches will be determined with methods structured from guided interviews and predefined questions and with the methodology of the computer aided qualitative content analysis. Central elements of the internal, external, social and numerical growth will be sought after from systematic analysis and answers into a constructed research thesis. The conclusion of this work will constitute an over-view of the possible topical and methodical extension of the work.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Maples, James Hoyle. "The origin, theology, transmission, and recurrent impact of Landmarkism in the Southern Baptist Convention (1850-2012)." Thesis, 2014. http://hdl.handle.net/10500/18929.
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Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views.
After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact.
In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century.
The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history.
The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices.Christian Spirituality, Church History and Missiology
D.Th. (Church History)
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Hoselton, Ryan Patrick. ""The Love of God Holds Creation Together": Andrew Fuller's Theology of Virtue." Thesis, 2013. http://hdl.handle.net/10392/4515.
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Andrew Fuller maintained that Christian orthodoxy--as articulated in Evangelical Calvinism--furnished the foundation, framework, and motivation for moral excellence. On the basis of this axiom, he challenged Enlightenment moral foundations and defended the truth of Christianity against Joseph Priestley and Thomas Paine, arguing that Christianity had a superior tendency to promote virtue in men and women. Chapter 1 introduces Fuller's role in the formation of Evangelicalism. Many argue that Evangelicalism rests on Enlightenment foundations, but I make the case that Fuller's moral thought directly undermined Enlightenment foundations. Chapter 2 contrasts how Fuller based his moral thinking in Christian belief while his Enlightenment opponents rested it in human nature and reason. Chapter 3 introduces Fuller's moral polemic against Socinianism and Deism, and it explains how Fuller's emphasis on the aretegenic value of Christian doctrine represents a continuation of an apologetic method found in many classic theologians like Augustine and Calvin. Like them, Fuller maintained that men and women realized their moral telos by rightly knowing and loving God. Chapter 4 outlines Fuller's theology of virtue, demonstrating how he grounds morality in his Evangelical Calvinist system. Chapter 5 examines Fuller's understanding of how Christian belief motivates virtue in believers' lives. Lastly, Chapter 6 discusses the relevance of Fuller's moral thought for today and its parallels with modern virtue theory.
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Belcher, J. David. "Baptism into the poor body of Christ, or, How to possess nothing and yet have everything." Diss., 2007. http://etd.library.vanderbilt.edu/ETD-db/available/etd-02022007-184632/.
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Moore, William Gene. "From biblical fidelity to organizational efficiency: The gospel ministry from English Separatism of the late sixteenth century to the Southern Baptist Convention of the early twentieth century." Thesis, 2003. http://hdl.handle.net/10392/259.
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This dissertation provides a historical and theological examination of Baptist views of the gospel ministry from English Separatists of the late sixteenth century to the Southern Baptist Convention of the mid-1920s. Chapter 1 provides the thesis of the dissertation, background material to its being written, and the methodology by which its conclusions are reached.
Chapters 2 through 4 provide overviews for the ministry among English Separatists, British Baptists of the seventeenth and eighteenth centuries, and American Baptists of the mid-seventeenth through the mid-nineteenth centuries, respectively. Each chapter focuses upon primary writings revealing each group's understanding of such issues as the office of the minister, the divine call to the ministry, ordination, preparation, the call by a congregation to a local church, and mutual responsibilities of ministers and church members.
Chapters 5 through 7 examine the ministry among Southern Baptists from about 1865 to 1925. While the fifth chapter follows the same pattern as the previous three, Chapter 6 examines the beginning of a shift in the focus of the work of the minister from 1865 to 1900 with the introduction of organizational efficiency. Chapter 7 demonstrates that this shift became denominationally accepted during the early twentieth century.
This work maintains that the heritage of Southern Baptists expressed consistent views concerning the office of the minister into the latter decades of the nineteenth century. The minister's call to the ministry, preparation, ordination, call to a congregation, and mutual responsibilities with church members were derived from clear biblical statements and principles. The end of the nineteenth century, however, witnessed a shift in the Southern Baptist view of the work of the ministry regarding the ability to produce quantifiable outcomes-a shift which became firmly established during the first two and a half decades of the twentieth century. This shift fueled a Baptist concern for organizational efficiency, a concern which viewed successful churches as those which were optimally organized to produce quantifiable results. Because pastors were seen as the key to organizational efficiency, they were judged according to the success of their churches' achieving those results.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Elkington, Robert Lionel. "The doctrine of subsequence in the pentecostal and neo-pentecostal movements." 1998. http://hdl.handle.net/10500/16739.
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The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism
occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation.Christian Spirituality, Church History and Missiology
Th. M. (Systematic Theology)
46
McCloud, Janice Sue. "Gender division in American Baptist families : second and third shifts." Thesis, 2013. http://hdl.handle.net/1805/3774.
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Indiana University-Purdue University Indianapolis (IUPUI)The division of labor in households is an important topic in marital relationships. Families are not static; they are in a constant state of change. Employment, individual family members’ schedules, and religious beliefs can impact how couples divide household tasks. This particular study draws on in-depth interviews of four married couples from American Baptist churches to explore how couples within this type of church divide household tasks. The interviews focused on the management of second- and third-shift household tasks, as well as childcare. The purpose of obtaining this information was to see if the way American Baptist couples handle second-, third-shift duties, and childcare is more consistent with general population couples or more consistent with Evangelical/Conservative couples. Husbands and wives were interviewed separately to obtain individual thoughts and opinions. The interviews revealed that when it comes to second-shift tasks and child care, American Baptist couples are more in line with general population couples. As far as third-shift duties, Evangelical, general population, and American Baptist couples are all currently handling in very similar ways with the female performing the majority of third-shift tasks.
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Simms, Ian Melville. "From sign to symbol : re-integrating communion into the common life of Baptists in South Africa." Diss., 1999. http://hdl.handle.net/10500/16037.
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Derksen, Heinrich. "Das Predigtverstandnis russlanddeutscher baptistischer und mennonitischer Freikirchen in Deutschland in Theorie und Praxis im Lichte der evangelikalen Predigtlehre : eine empirische Forschungsstudie = The concept of preaching in the Free Churches of the Russian-German Baptists and Mennonites in Germany in theory and practise in the light of an evangelical preaching doctrine : an empirical research study." Diss., 2007. http://hdl.handle.net/10500/1587.
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Text in German with summaries in German and EnglishZusammenfassung Die vorliegende empirische Forschungsstudie hat es sich zur Aufgabe gestellt, das Predigtverstandnis der baptistischen und mennonitischen Aussiedlerfreikirchen im heutigen Deutschland darzustellen. Da es keine von diesen Freikirchen veroffentlichten Dokumente zur Predigtlehre gibt, musste hier empirisch geforscht werden. Hierbei kamen anerkannte empirische Methoden zur Anwendung, die eine moglichst grosse Objektivitat bzgl. der Sammlung und der Analyse von Umfrage-Daten gewahrleisten sollen, damit die Ergebnisse des Weiteren ein moglichst reprasentatives Bild der Gesamtsituation der genannten Freikirchen bzgl. ihres Predigtverstandnisses in den Gottesdiensten darzustellen vermogen. Die Ergebnisse mehrerer zyklisch-triangularer Umfragen bzgl. des Predigtverstandnisses genannter Gemeinden werden dann diskutiert unter Berucksichtigung des prominentesten deutschen evangelikalen Predigtansatzes. Da diese Forschungsarbeit jedoch nicht einfach nur einem wissenschaftlich-theoretischen Interesse dienen soll, sollen ihre Ergebnisse auch fur die zukunftige Gemeindearbeit von Nutzen sein. Abstract The present empiric research study aims to present the current concept of preaching in the Russian-German Baptist and Mennonite Free Evangelical Churches in Germany. As these churches have not published documents concerning their preaching concept, this study has to be based on empiric research. For this purpose acknowledged empirical methods were applied which vouch for as much objectivity as possible in the collection and analysis of data. The subsequent aim was that the results thereof represent as much as possible an accurate picture of the current situation of these Free Churches with regard to their understanding of preaching in their services. The conclusions to various cyclic-triangular questionnaires regarding the understanding of preaching in these churches are then discussed against the background of a German evangelical homiletic concept. Since this study does not just serve a theoretical research interest, its conclusions are thought to be of use for future work within these churches.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
49
Dube, Elijah Elijah Ngoweni. "Getting married twice: the relationship between indigenous and Christian marriages among the Ndau of the Chimanimani area of Zimbabwe." Thesis, 2017. http://hdl.handle.net/10500/23809.
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The thesis focuses on the Ndau people of Chimanimani, Zimbabwe. Contact with Westerners brought significant changes to their marriage practices. South Africa General Mission (SAGM) missionaries required Ndau people to conduct church (“white”) weddings for their marriages to be recognised by the church. This has caused a problem whereby Ndau Christians marry traditionally/customarily and yet still have to conduct church weddings. The church has not rethought its position on the necessity for having this duplication of marriages. The thesis sought to develop an in-depth understanding of Ndau people’s perceptions and experiences on the connection between and the necessity for both marriages in Chimanimani, Zimbabwe. Data regarding Ndau people’s understanding of marriage practices was collected using in-depth semi-structured and focus group interviews.
Following a qualitative research design, the study used the phenomenological approach to collect data and postcolonialism as the research paradigm. Using these, twenty individual and five focus group interviews were conducted. Seven themes emerged from the data. These covered marriage practices of the Ndau, the most preferred way of marriage, various reasons for having church weddings, perceived relationship between the two marriages, different views on the sufficiency of traditional marriages, thoughts on the expenses of church weddings, and how participants married and reasons thereof.
The findings showed that Ndau Christians conduct church weddings for several reasons. These are because they:
want to celebrate their marriages
desire God’s blessings when they convert to Christianity. It is regarded as God’s biblical requirement
understand it as a church requirement/rule
get church teaching that encourage church weddings
need recognition and acceptance in the church as well as general social recognition
associate Christianity with Westernisation
vi
regard it as a deterrent to unfaithfulness and polygyny
regard church weddings as having wider official recognition than traditional marriages and
want associated material advantages.
The conclusion states that there is neither a theological nor a biblical basis for requiring Ndau Christians to have church weddings. Using a postcolonial hybrid approach, the thesis suggests a merging of the two marriages into one ceremony. More recommendations were given and the church was challenged to be more responsive to its people’s struggles.Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
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Clark, Mathew S. "An investigation into the nature of a viable pentecostal hermeneutic." Thesis, 1997. http://hdl.handle.net/10500/17890.
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Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives.
For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the
Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the
Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and
earliest charismatic communities. These understood Christian Scripture as guidelines to a Way
of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history'
experienced the Enlightenment on a different level to protestantism and fundamentalism. Many
of the concerns of historical church theology and hermeneutics during the last centuries are thus
not always shared by pentecostals. The choice is: articulate a distinctive pentecostal
hermeneutic, or 'borrow' from non-pentecostal theology.
The prescriptive approach first investigates some of the latter options: some identify closely
with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the
socio-political contextual theologies. The burgeoning Faith Movement has influenced many
pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory.
A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of
scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and
literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter
with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining
experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon.
Application of a pentecostal hermeneutic would emphasise an holistic understanding of
Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing
hermeneutical debate, and the need for the interpreter's personal ongoing charismatic
experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed
as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its
regulation, and in the light of spiritual discernmentBiblical and Ancient Studies
Th. D. (New Testament)