Dissertations / Theses: 'Christian worldview'

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Stonestreet, John B. "A contemporary prolegomena for Christian worldview study." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1499.

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Tan, John S. "Developing your Christian worldview : a handbook for growth in ministry /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Farbishel, David. "Teaching math and science from a Christian worldview." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Pratt, Angela. "ask dance theatre : Christian worldview and the creative process." Thesis, Queensland University of Technology, 2003. https://eprints.qut.edu.au/15881/1/Angela_Pratt_Thesis.pdf.

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Professional dance companies which reflect a Christian worldview are slowly emerging within the dance community, but this is territory which is generally uncharted academically, especially in Australia. Consequently, this paper is an ethnographic study of an Australian professional dance company of this kind. ask dance theatre is a professional dance company located in Sydney. Established in February 1999, it has three key personnel - Phillippa-Oakden Patch (artistic director/ choreographer/dancer), Hannah Horsley Cooper (choreographer/dancer) and Steve Cooper (composer/musician). Developing a philosophy based on a biblical worldview, one of the company's aims is to provide a "nurturing environment for artists of different disciplines to grow artistically and spiritually while creating dance theatre works". This has involved working collaboratively, incorporating dancers, singers, musicians, visual artists and actors, to create original works which have been performed at major contemporary dance and Christian arts events in New South Wales, Australia. Through the ethnographic methods of participant observation, interviewing and document analysis, details of this company's worldview as a group of "committed Christians" and their creative process was researched. This paper focuses on the description, analysis and interpretation of their creative process in the production of a new work during the first six months of 2001, identifying how their Christian worldview is reflected in their creative process.

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Pratt, Angela. "Ask Dance Theatre: Christian Worldview And The Creative Process." Queensland University of Technology, 2003. http://eprints.qut.edu.au/15881/.

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Professional dance companies which reflect a Christian worldview are slowly emerging within the dance community, but this is territory which is generally uncharted academically, especially in Australia. Consequently, this paper is an ethnographic study of an Australian professional dance company of this kind. ask dance theatre is a professional dance company located in Sydney. Established in February 1999, it has three key personnel - Phillippa-Oakden Patch (artistic director/ choreographer/dancer), Hannah Horsley Cooper (choreographer/dancer) and Steve Cooper (composer/musician). Developing a philosophy based on a biblical worldview, one of the company's aims is to provide a "nurturing environment for artists of different disciplines to grow artistically and spiritually while creating dance theatre works". This has involved working collaboratively, incorporating dancers, singers, musicians, visual artists and actors, to create original works which have been performed at major contemporary dance and Christian arts events in New South Wales, Australia. Through the ethnographic methods of participant observation, interviewing and document analysis, details of this company's worldview as a group of "committed Christians" and their creative process was researched. This paper focuses on the description, analysis and interpretation of their creative process in the production of a new work during the first six months of 2001, identifying how their Christian worldview is reflected in their creative process.

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Price, Jamie Bryan. "The Creation of a Worldview." Digital Commons @ East Tennessee State University, 2003. https://dc.etsu.edu/etd/818.

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This is an analysis of how fin-de-siècle Vienna and its mayor, Karl Lueger, influenced the development of Adolf Hitler’s worldview. The works of many authors were consulted in conjunction with newspapers and memoirs of the period in order to gain a better understanding of what the environment of the Austrian capital was like in the fin-de-siècle period. Several of Vienna’s political, social, and artistic facets are analyzed in an attempt to prove that the general atmosphere of the city influenced Adolf Hitler greatly during his formative years. It is concluded that while Adolf Hitler’s Weltanschauung did not completely crystallize until after World War I, much of what contributed to his personal and political ideology resulted from his personal experiences in Vienna.

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Romano, Robert J. "A Christian worldview of economics the church in the marketplace /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0602.

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Brown, Larry G. "The mind of white nationalism : the worldview of Christian identity /." free to MU campus, to others for purchase, 2003. http://wwwlib.umi.com/cr/mo/fullcit?p3115530.

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Abshier, Richard G. "Classical Christian education : developing a biblical worldview in the 21st century." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Wood, Mark Kelly. "A study of the Biblical worldview of K-12 Christian School Educators." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Reyes, Keith. "Filicide as child sacrifice in the Judeo-Christian worldview in the United States." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2008. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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Mathewson, Mark D. "Theistic ecology a defense of the Christian worldview and its relationship to the environment /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Ryu, Jae-Shin. "A philosophical basis for the new Christian School Movement in Korea (South) / Jae-Shin Ryu." Thesis, North-West University, 2007. http://hdl.handle.net/10394/1308.

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Because of the many shortcomings of public school education in Korea, an alternative school movement has begun to surface. Analysis of the philosophical foundations of this alternative movement reveals, however, that its programmes have thus far also been inspired by motives that have been characteristic for some time now of public schools, namely serious competition for places in higher education institutions. The purpose of this project was to, on the one hand, discover the shortcomings of current public and alternative schools in Korea, and on the other to reflect on replacing their current philosophies with a Christian approach and philosophy to schooling and education. The first step in understanding present day Korean education schooling was tracing the history and philosophy of Korean public and Christian alternative education. It emerged from this analysis that the biggest problem for Korean education is that education is knowledge-centred and intended for preparing students for entrance examinations to universities. instead of educating the whole person. The next step was to analise the history and philosophy of Australian Christian alternative schools. Christian schooling in Australia has contributed significantly to the development of a biblical understanding of' education. The Christian Parent Controlled Schools (CPCS) has for instance been emphasising parents' right of educating their children in schools of their choice and which suit their life views. Christian Community Schools (CCS), on the other hand, has put emphasis on the importance of the school a? a learning community where relationships arc more important than how they teach or even what they teach. Based on this comparative study and a study of a biblical philosophy of education, an educational philosophy for Korean Christian alternative schools could be suggested. Christian alternative schools have to teach education based on a Christian worldview and philosophy. Korean education. public as well as non-government school education, has thus far been totally dualistic in that it has tended to separate fact and \due, public realm from private. The Christian school rejects such dualisms and educates its students as complete and total persons to know this world, to live and survive in it, to practice their God-given calling of stewardship of reality, to maintain their cultural mandate, to serve God in doing so. and to love and serve their fellowmen.
Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007

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Theron, Petria Magdalena. "Equipping Christians living in an "unequally yoked" context : a practical theological study / Petria Magdalena Theron." Thesis, North-West University, 2008. http://hdl.handle.net/10394/2104.

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Gaskell, David Edward. "The worldview of a biology watcher a Christian critique of Lewis Thomas and his religious assumptions /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Ristuccia, Karen J. ""Way to look, way to live" a youth worldview curriculum and teachers manual /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0636.

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Studebaker, John A. "Developing a worldview for Christian missions to insure one's long-term effectiveness in ministry for Jesus Christ." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Bryant, Chelsea. "The Lived Experiences of Emotionally Forgiving Abusive Parents." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6180.

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The subject of forgiveness has been heavily explored during the past few decades; however, limited research has been conducted on the phenomenology of emotional forgiveness, the internal process of replacing negative feelings with positive feelings. This study explored the emotional forgiveness experiences of 7 adult men who were previous victims of abuse by their parents. Using Moustakas's phenomenological research approach, the participants were interviewed about their experiences of emotional forgiving their abusive parents. The recall, empathize, altruism, commitment, and holding on, REACH forgiveness model and family systems theory were the conceptual frameworks to explore the central research question, which addressed the meaning of emotional forgiveness in adult males. The interview data were coded and grouped into themes of shared meaning. The results revealed 8 distinct themes: coping, evolution of emotions, substance abuse, cognitive distortions, making meaning of the abuse, forgiving because Christ first forgave me, and God's grace. Further, the lived experiences revealed that emotional forgiveness was largely dependent on the adult male's acceptance of their difficulty to emotionally forgive and seeking God's grace to help them emotionally forgive their abusive parent. Results of this study have the potential to benefit adult males who struggle to emotionally forgive their abusive parent by providing insights into the emotional forgiveness experience. Furthermore, the results from this study can be shared with the professional community to help them understand the phenomenon of adult males who have survived an abusive parent.

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Gavin, M. Greg. "Equipping a selected group of Christians of Pine Grove Baptist Church, Ellisville, Mississippi, to share Christ with friends who have a non-Christian worldview." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p053-0301.

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Gavin, M. Greg. "Equipping a selected group of Christians of Pine Grove Bsaptist Church, Ellisville, Mississippi, to share Christ with friends who have a non-Christian worldview." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.053-0301.

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Newbanks, R. Shirlene Chester. "An Integrative Critical Literature Review Toward the Development of a Middle Range Theory on Caring From a Biblical Christian Worldview." Thesis, Indiana Wesleyan University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10600632.

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The aim of this project was to describe the results of an integrative critical literature review on caring. Nursing has experienced a shift in worldviews away from Christianity and has moved toward a post-modern humanistic worldview. The purpose of this research was to determine if there is a need to develop a middle range theory on caring from a biblical Christian worldview.

This integrative critical literature review was designed to include diverse research methodologies and the views of nursing theorists, philosophers and theologians. Articles were reviewed to identify caring as a “state of being” and the perceived origin of caring. Five percent of the research articles and 15% of the non-research articles were based on a biblical Christian worldview. In this study, “being” was viewed as characteristics of the nurse, or who he or she is, as related to his or her identified origin of caring. Fifteen unique characteristic terms were identified in those articles which were written from a Christian worldview. Only 4% of the articles recognized one of the Trinity (God, Jesus, Holy Spirit) as the origin of caring.

Findings demonstrated there is a shortage of research publications addressing the Christian worldview on caring. The study also revealed that nursing educators, nursing students and practicing nurses are basing their caring practice on theories that are founded on post-modern humanistic values and beliefs. A biblical Christian worldview and a humanistic worldview include many of the same characteristics, but authors with a biblical Christian worldview uniquely identified characteristics that are the Fruit of the Spirit.

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James, David B. "Equipping and preparing high school students at First Baptist Church, Benton, Arkansas, to enter the collegiate experience with a Christian worldview." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p054-0238.

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Taylor, David Mark. "Education in the neo-Calvinist Reformed Christian tradition, the meaning of a religious worldview and philosophy for the practice of education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0028/MQ51808.pdf.

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Ostby, Dana Keith. "The historical Jesus and the supernatural world a shift in the modern critical worldview with special emphasis on the writings of Marcus Borg /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Coley, Toby F. "DIGITAL MEDIA ETHICS IN THE WRITING CLASSROOM." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1296093364.

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Kim, Tae Kyoon. "A missiological ethnography a descriptive study on the worldview and socio-cultural religious profile of Christian college students of the Youngnak Presbyterian Church of Tong-Hap, Seoul, Korea /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0819.

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Bryant, Michael Hugh. "A comparative analysis of factors contributing to the biblical worldview among High School students in the American Association of Christian Schools of Georgia, North Carolina, and South Carolina." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Burns, Andrew R. "Confirmation of Prophecy by Proxy: Audience Anticipation and Reception of the 2014 Movie Left Behind and its Relevance to the Dispensational Premillennialist Worldview." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2019.

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Media has the potential to legitimize or spread a belief system to the general public. The 2014 movie Left Behind is an example of a deliberate attempt at promoting the belief system referred to as dispensational premillennialism (DPM), or belief in the imminent rapture of Christians. Producers of Left Behind (2014) sought to promote DPM to the general public, hoping for a mass conversion. Online discussion and interviews were gathered and interpreted qualitatively. Content analysis of audience anticipation and reception show believers were as concerned with the conversion of the general public via this movie than the movie itself. Differences between the text of the movie and discussion surrounding the film provide insights into the DPM worldview. Dispensational premillennialists are observed; rejecting earthly existence as counterfeit, asserting the general inerrancy of prophecy while rejecting “date setting” practices and using the effigy of the Antichrist to criticize perceived socio-political enemies.

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Mabitsela, Lethabo. "Exploratory study of psychological distress as understood by Pentecostal pastors." Thesis, University of Pretoria, 2003. http://hdl.handle.net/2263/30114.

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The study is an exploratory investigation of Pentecostal pastors' perceptions on psychological distress, using grounded theory. Semi-structured interviews were conducted with five senior pastors, of Pentecostal churches in Soshanguve township located near Pretoria in South Africa. Data was analysed using open, axial and selective qualitative research methods. Verification of the results by the participants enhanced the validity and reliability of the research. Results indicate that there seems to be certain similarities between the established frameworks in psychology and the worldview of pastors with regard to psychological distress. It seems as if the pastors share common views about psychological distress with the medical, interpersonal and cognitive schools of thought. Therefore, psychological distress would be regarded as impairment in the social and occupational life spheres. The pastors' referral patterns and strategies to deal with religious clients' psychological distress are discussed, as well as their limitations as mental health care workers for their communities. It is suggested that, to bring psychological services to the black community, psychologists form collaborative relationships with Pentecostal pastors.
Thesis (MA(Clinical Psychology))--University of Pretoria, 2003.
Psychology
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Moore, Ellen R. "An investigation of the worldviews of educational leaders of Christian schools /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1147184701&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Armanios, Febe Y. "Coptic Christians in Ottoman Egypt: religious worldview and communal beliefs." The Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=osu1068350208.

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Patchell, Kathleen M. "Faith, Fiction, and Fame: Sowing Seeds in Danny and Anne of Green Gables." Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19811.

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In 1908, two Canadian women published first novels that became instant best-sellers. Nellie McClung's Sowing Seeds in Danny initially outsold Lucy Maud Montgomery's Anne of Green Gables, but by 1965 McClung's book had largely disappeared from Canadian consciousness. The popularity of Anne, on the other hand, has continued to the present, and Anne has received far more academic and critical attention, especially since 1985. It is only recently that Anne of Green Gables has been criticized for its ideology in the same manner as Sowing Seeds in Danny. The initial question that inspired this dissertation was why Sowing Seeds in Danny disappeared from public and critical awareness while Anne of Green Gables continued to sell well to the present day and to garner critical and popular attention into the twenty-first century. In light of the fact that both books have in recent years come under condemnation and stand charged with maternal feminism, imperial motherhood, eugenics, and racism, one must ask further why this has now happened to both Danny and Anne. What has changed? The hypothesis of the dissertation is that Danny's relatively speedy disappearance was partly due to a shift in Canadians' religious worldview over the twentieth century as church attendance and biblical literacy gradually declined. McClung's rhetorical strategies look back to the dominant Protestantism of the nineteenth century, in contrast to Montgomery's, which look forward to the twentieth-century's waning of religious faith. Although there is enough Christianity in Montgomery's novel to have made it acceptable to her largely Christian reading public at the beginning of the century, its presentation is subtle enough that it does not disturb or baffle a twenty-first-century reader in the way McClung's does. McClung's novel is so forthright in its presentation of Christianity, with its use of nineteenth-century tropes and conventions and with its moralising didacticism, that the delightful aspects of the novel were soon lost to an increasingly secular reading public. Likewise, the recent critical challenges to both novels spring from a worldview at odds with the predominantly Christian worldview of 1908. The goal of the dissertation has been to read Sowing Seeds in Danny and Anne of Green Gables within the religious contexts of a 1908 reader in order to avoid an unquestioning twenty-first-century censure of these novels, and to ascertain the reasons for their divergent popularity and recent critical condemnation.

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Jeremiah, Anderson Harris Mithra. "Lived religion among the rural Paraiyar Christians of South India : an ethnographic study of the social and religious worldviews in Thulasigramam." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5797.

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This thesis seeks to present a study of one particular rural Paraiyar Christian community in Tamil Nadu, focusing on their religious identity and theological expressions. Such people, more commonly known as Dalits, or Untouchables are a largely socially marginalised group living within a dynamic and complex social matrix dominated by the caste system and its social and religious implications. They are heavily reliant on their landlords (the high caste Hindus) for their wages, food, and access to resources. The village has two Paraiyar communities, one of which is Hindu and other Christian, with intermarriage occurring frequently between them. With one exception, all of the thirty-one Christian families in the village were once Hindu Paraiyars before converting to Christianity. The first convert to Christianity was in the beginning of 20th century as the result of the American Arcot Mission. Fieldwork highlighted various tensions and areas of creativity regarding how Paraiyar Christians negotiate their lives within a marginalised and oppressed hierarchical system. Although the study focuses on the Christian community, it can only do so by examining their wider social context, which is dominated by religious and caste structures, ascribed and achieved identity, symbols, ritual, and boundaries. Recent writing within Dalit Theology naturally discusses Paraiyar Christians, but it is a contention of this thesis that much ‘Dalit Theology’ ignores the social, ritual and basis of rural Dalit life and thought, an omission which this thesis redresses. The main body of the thesis is divided in to three parts. The first part presents a review and discussion of written works on missionary encounters with the caste system in the church history of south India, as well as Dalit Theological writings. The second section concentrates on the ethnographic information gathered from eight months’ fieldwork and analysed under four different themes: understanding Paraiyar identity, Yesusami and the religious worldview of Paraiyar Christians, the utilisation of religious symbols and performances to advance social change, and, finally, the reproduction of social hierarchies among Paraiyar Christians. The final section attempts to articulate a relevant theological understanding of Dalit Christology using Gillian Rose’s concept of ‘Broken Middle’. This thesis does not set out to provide a comprehensive ethnography of this Paraiyar Christian community, nor does it propose a completely new theological system. Rather, it attempts to allow for the research subjects themselves to articulate their own perspectives and opinions regarding what it means to be Christians and Paraiyars simultaneously. This work allows for flexibility and volatility between the two identities combined within the Paraiyar Christian community. I argue that this is only made possible by their fluidity, being able to balance their individual and communal religious identities - creatively living in the middle of their multiple belongings.

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Bartel, Kenneth Cyril, and res cand@acu edu au. "Leadership in a Lutheran School: an Exploration of principal and school pastor worldviews and their potential impact on the transformation of the school learning community." Australian Catholic University. School of Educational Leadership, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp43.29082005.

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This ethnomethodological study focuses on the worldviews of Lutheran school principals and pastors. Essentially, these leaders in a Lutheran school provide direction and vision for the school learning community. The degree to which their worldviews coalesce will naturally result in positive or negative influences on the whole school community. These leaders within the Lutheran school can be seen as a hub for all kinds of learning experiences and interaction in the context of vital Christian communities in mission outreach and quality education. Any dissonance of worldview has potential for impact on school processes and relationships. The Lutheran Church has defined the role of the pastor in the school and the difference from his role in a congregation (Lutheran Church of Australia, 2002). Lutheran principals have a delegated authority from their school councils to be responsible for the complete oversight of the school’s direction, the observance of policies, and the assignment of tasks and duties of staff. The blurring of responsibility occurs over the pastor’s rightful responsibility in regards to a word and sacrament ministry. In a Lutheran school where the Gospel is to inform all learning, such tension can cloud school dynamics and transformation. The Lutheran church policy, Relative responsibilities of pastor and principal within the Lutheran school, identifies three critical areas of required mutual respect for the Principal and School Pastor: theological, professional and personal (Lutheran Church of Australia, 2001, p. 3). Thus, the ‘worldview’ dimensions considered in this research centre around the theological, the educational and the interpersonal domains. The school transformation themes of lifelong learning, postmodernism and curriculum, school organization and change, and school community relationships are used to challenge worldview dimensions of Principals and School Pastors through a series of online ‘stories’, or scenarios, backed by personal interviews and a document study. The identification of school leadership tension points brings about recommendations for action.

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Provinciatto, Lu?s Gabriel. "Vis?o de mundo e teologia como repercuss?o do cristianismo origin?rio: considera??es fenomenol?gicas em Martin Heidegger." Pontif?cia Universidade Cat?lica de Campinas, 2016. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/965.

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This research takes the Martin Heidegger?s thought (1889-1976) as the main theoretical source with the intention to show the following: the Christian religious phenomenon is a viable possibility to understand the characterization given by the German philosopher to the notion of factual experience of life. In this sense, the Christian experience is analyzed in its originating, whence the conception of original Christianity. Christianity itself, as a phenomenon, is an unique element in understanding the proper unfolding of the phenomenological path of Heidegger, especially in texts and lectures of the 1920s. Therefore, two concepts appear as fundamental to this research: "worldview" and "theology." The German philosopher characterizes both terms in the highlighted period. However, this characterization is within a phenomenological-hermeneutic movement, that is, try to understand both what is "world view" as it is "theology" in its essentiality, breaking with the metaphysical tradition. This makes it is stated: "worldview" and "theology" are based on experiential dimension of existence of being-there and both can be understood as a reflection of original Christianity, that is, as a possibility to understand the very believer existence of be there. It cans this be achieved with the aid of a phenomenological-hermeneutical method, able to understand the conceptual constructs developed by Heidegger and bring them together. So try to understand what the original Christianity is in its experiential dimension to be able to show that "worldview" and "theology" are possible consequences of such an experience.
Esta pesquisa toma o pensamento de Martin Heidegger (1889-1976) como principal fonte te?rica com a pretens?o de mostrar o seguinte: o fen?meno religioso crist?o ? uma possibilidade vi?vel para compreender a caracteriza??o dada pelo fil?sofo alem?o ? no??o de experi?ncia f?tica da vida. Nesse sentido, a experi?ncia crist? ? analisada em sua originariedade, donde a concep??o de cristianismo origin?rio. O pr?prio cristianismo, enquanto fen?meno, ? um elemento singular para compreender o pr?prio desdobramento do percurso fenomenol?gico de Heidegger, sobretudo nos textos e prele??es da d?cada de 1920. Por isso, outros dois conceitos aparecem como fundamentais a esta pesquisa: ?vis?o de mundo? e ?teologia?. Ambos os termos s?o caracterizados pelo fil?sofo alem?o no per?odo destacado. No entanto, tal caracteriza??o se encontra dentro de um movimento fenomenol?gico-hermen?utico, ou seja, busca-se compreender tanto o que seja ?vis?o de mundo? quanto o que seja ?teologia? em sua essencialidade, rompendo com a tradi??o metaf?sica. Isso faz com que se afirme: ?vis?o de mundo? e ?teologia? est?o fundadas na dimens?o experiencial da exist?ncia do ser-a? e ambas podem ser compreendidas como repercuss?o do cristianismo origin?rio, isto ?, enquanto possibilidade de compreens?o da pr?pria exist?ncia crente do ser-a?. Isso pode ser assim alcan?ado com o aux?lio de um m?todo fenomenol?gico-hermen?utico, capaz de compreender as constru??es conceituais elaboradas por Heidegger e aproxim?-las entre si. Logo, busca-se compreender o que seja cristianismo origin?rio em sua dimens?o experiencial para poder mostrar que ?vis?o de mundo? e ?teologia? s?o repercuss?es poss?veis de tal experi?ncia.

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Malcolm-Buchanan, Vincent Alan. "Fragmentation and Restoration: Generational Legacies of 21st Century Māori." The University of Waikato, 2009. http://hdl.handle.net/10289/2797.

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The content of this thesis is premised on a reflexive examination of some historical juxtapositions culminating in critical aspects of being Māori in the twenty first century and how such aspects have informed contemporary indigenous identity. That is, the continuing acknowledgement and exponential public recognition of critical concepts which inextricably link indigenous and civic identity. The theoretical sources for this research are, in the main, derived from anthropological and religious studies, particularly on the significance of mythologies and oral histories, as well as from the oral theorising of elders in Aotearoa New Zealand. A very significant contribution from one such elder, a senior Māori woman academic, has been included in the form of the transcript of an interview. She herself had collected the views of a number of elders on myth, creating a rare and valuable resource. In the interview she married her reflections on these with her own experiences and her cogent analyses. From the outset, it was necessary to be discerning so as to ensure the thesis workload was manageable and realistic. For this reason the selected critical aspects that have been used to frame this research are (1) a developing Western validation (that is, acknowledgement and respect) of Māori, Māori culture and their mythology; (2) oral history (genealogy) and traditions that have remained constant despite the influences of modernity; and (3) notions of fluidity, negotiation and pragmatism regarding kinship legacies and cultural heritage. The thesis is comprised of six chapters starting from a subjective narrative leading through increasingly objective discourses that culminate in a conclusion which supports a belief that modern Māori require a balancing of critical aspects of cultural heritage, with a broad understanding of the world of the 'other', in order to realise and develop their contemporary indigenous identity. Ultimately, indigenous ideologies, practices and knowledge recorded and examined in the world of academia today, become potential resources for tomorrow. The intention of this research is to aggregate and discuss intrinsic aspects of the Māori past as well as developing aspects of the present, in order to better understand the significance of the future, and to add to the growing corpus of indigenous worldviews.

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Thompson, Robert Craig. "Preaching a Christian worldview in a post-Christian culture." Diss., 2016. http://hdl.handle.net/10392/5177.

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abstract Preaching a christian worldview in a post-christian culture Robert Craig Thompson, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. Timothy K. Beougher This dissertation examines worldview preaching in a post-Christian culture. Chapter 1 introduces the concept of worldview preaching and its necessity for evangelism within the church of the twenty-first century. This chapter also defines terms used throughout and establishes the methodology for the research. Chapter 2 takes a more in-depth look at presuppositional “apologetical preaching” and its application to the study of worldview in evangelistic preaching. This chapter also shows the difference between apologetical preaching and expositional preaching and suggests apologetical preaching as a needed corrective. Chapter 3 argues that worldview preaching is a form of spiritual warfare. This chapter also outlines the ways that preaching is spiritual warfare in three areas: battle with the flesh, battle with the world, and battle with Satan. Chapter 4 introduces the concept of sermon-driven discipleship. It is argued in this chapter that evangelism cannot be separated from discipleship and that evangelistic preaching necessarily focuses on discipleship as well. This chapter also shows how worldview preaching can direct the discipleship ministries of the church. Chapter 5 investigates examples of worldview preaching. It is argued in this chapter that some preachers from the past and present practice the form of worldview preaching advocated in this dissertation without having applied the particular terms associated with this research project. This chapter critiques those who have adopted secular worldviews in their preaching as well as those who have adapted their message delivery to fit the secular world. Chapter 6 examines the deficiency of worldview emphasis in preaching literature. It commends John Stott’s approach, but also shows that bridging the two worlds doesn’t go far enough. This chapter then surveys a number of preaching texts for their emphasis on worldview and presuppositional apologetics in their treatment of preaching. Chapter 7 answers the question of how these findings can be applied to contemporary churches. It concludes by emphasizing the need for preachers to engage with the world around them and to challenge the worldview of their secular hearers and challenges church leaders and educators to adapt their approach to preaching and preaching education to include presuppositional apologetics as a necessary component.

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Tilak, Pradeep. "A Christian Worldview Apologetic Engagement with Advaita Vedanta Hinduism." Diss., 2013. http://hdl.handle.net/10392/4513.

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This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

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Mathews, Ned Lee 1934. "Toward reestablishing a Christian worldview in a postmodern age." Thesis, 2000. http://hdl.handle.net/10500/18165.

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This work is comprised of an Introduction and two Parts. Part One treats, by way of historical review and evaluation, the disestablishment of the Christian worldview in a postmodern age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The reestablishment includes the use of some of the benefits of postmodernism by Christians as well as a return to the responsible reading of texts, especially the biblical text. Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters. Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which has characterized Christianity to the deconstructionist rejection of worldviews by postmodern literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of all this in the culture's principal institutions. Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters. Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of reestablishing the Christian worldview as a viable intellectual position in Western culture. Chapter 5 is occupied with the negative and positive responses of certain Christian scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended treatment of the factors that must be in play for a reestablishment of the Christian worldview to occur in Western civilization.
Philosophy, Practical & Systematic Theology
D. Th. (Theology)

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Ryu, Jae Shin. "A philosophical basis for the new Christian School Movement in Korea (South) / Jae-Shin Ryu." Thesis, 2007. http://hdl.handle.net/10394/1308.

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Sekeres, Diane Carver. "The profit motive and the prophet's message a multicultural reading of the Christian worldview in children's books for the Christian market /." 2003. http://purl.galileo.usg.edu/uga%5Fetd/sekeres%5Fdiane%5Fl%5F200308%5Fphd.

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wa, Gatumu Albert Kabiro. "Primal worldview and the Bible : an African Christian contribution to a hermeneutical method from the perspective of the primal worldview, with particular reference to the Gikuyu of Kenya." Thesis, 2000. http://hdl.handle.net/10413/3798.

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The cross-cultural transmission of the Christian faith sustains its growth and expansion. Indeed the reception of the Christian faith is from one cultural framework to another different cultural framework. However, this largely depends on the translation and the interpretation of the Bible, which has certainly been in agreement to the way the recipient cultures conceive reality. From the time Christianity came into existence, the introduction of biblical concepts on which Christianity stands in terms agreeable to the way the recipients conceive reality continues to offer a clear understanding of the same. Indeed, this has been from the perspective of the primal worldview. However, this was not the case in Africa, where the primal worldview was demonised, degraded and anathematised by the missionary enterprises. This indeed denied the Africa converts a chance to engage with the Bible in ways they would call their own, for they conceive reality in terms shaped by their primal worldview. This study has the Glkilyfi primal worldview as its particular reference, to whom the missionaries transmitted the biblical knowledge selectively with the hermeneutical method they used. Now there is indisputable evidence that Christianity is growing fast in places where people conceive reality from the perspective of the primal worldview. To sustain and maintain this growth, the Bible ought to be interpreted and translated from the perspective of the primal worldview. This is necessary because the growth of Christianity depends on the right understanding of biblical concepts. Yet they are incomprehensible unless they receive an interpretation that is compatible to the way people conceive reality. In that case, there is need to investigate whether the former methods of interpreting and translating the Bible have adequately communicated the Gospel to African Christians. It is also necessary to investigate whether there is need for a hermeneutical method shaped by the primal worldview. This study contends that the former hermeneutical methods have not adequately communicated the complete Gospel to the African Christians. In that case, there is need for a hermeneutical method shaped by the primal worldview. Evidence that leads to the quest of a hermeneutical method generated by the primal worldview is from the history of the expansion of Christianity and from the phenomenology of religion. The primal worldview has tools on which hermeneutics can depend on, hence gaining valid operating principles. On the other hand, there is evidence from the Scripture that the interpretation of the new from the perspective of the old is possible. In that case, the old facilitates and enables the understanding of the new. The Epistle to the Hebrews is a perfect example, showing that the interpretation and translation of Scripture from the perspective of the primal worldview are possible. This will safeguard spirituality and the spiritual view of life, which hermeneutics need, and which the former hermeneutical methods seem to have jettisoned. However, the former hermeneutical methods are not all useless in the hermeneutical discourse. The hermeneutical method generated by the primal worldview can use them as servants but not as masters. Besides, the hermeneutical method generated by the primal worldview ought to have a future and significance, without which it can sink to oblivion. Two complementary aspects guarantee its future and significance. Firstly, it is its engagement with the ordinary readers of the Bible in their context. Secondly, it is in the use of the mother tongue, so that hermeneutics can be appreciable to both the ordinary and trained readers of the Bible. This is the hermeneutical method, which African Christianity must turn to with urgency to ascertain its growth.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

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Chitlango, Andre Jonas. "Ntumbuluko and Christian faith : an evangelical perspective on some aspects of a Tsonga worldview and the implication for Christian mission in southern Mozambique." Thesis, 2004. http://hdl.handle.net/10413/2106.

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This thesis consists of a detailed study of ntumbuluko (Tsonga life force or worldview) as it emerges from field research which investigated Tsonga traditionalists, academics, artists, Christian practitioners and Bible translators to establish the meaning and use of ntumbuluko. The aim of the thesis is to uncover the impact of ntumbuluko in Tsonga Christianity by assessing its relationship with the gospel and to discern its influence in the apprehension of Christian faith among the Tsonga people of Mozambique; and finally to propose an evangelical perspective on the encounter between gospel and culture in Mozambique. The study demonstrates that ntumbuluko is a very pervasive concept or worldview. It has a highly integrated view of life and reality, thus, resisting a dualistic conception of life, the universe and the reality thereof. It is in ntumbuluko that the Tsonga find the essence of life, reality and humanity in harmonious correlation with the cosmos. Thus, ntumbuluko is a heuristic key for interpreting reality, including Christian faith. It provides a system of meaning for everything. It is at this point that ntumbuluko's relationship with the gospel needs to be examined. Tsonga people see ntumbuluko as the pre-established divine order of things and as a firm foundation of Tsonga existence. Tsonga society can be compared to a house built upon a bridge. Cracking the bridge is labouring towards one's own demise. Therefore, any affront against or disregard for ntumbuluko with modernist or faith argument threatens the centre of gravity of the Tsonga existence. Such an attitude warrants a counter response to maintain cosmic harmony to ensure a harmonious and balance existence. If Christians attempt to use the gospel to alter or disregard this principle, the gospel is viewed as "bad news." The peaceful encounter between and co-existence of ntumbuluko with the gospel is replaced with an antagonistic one. All in all, ntumbuluko is very ambivalent; it can be either positive, negative or neutral. Regardless of the fact that ntumbuluko is so often used negatively in the Bible and in official Christian discourse, most Christians concur with their traditionalists counterparts in perceiving, describing and using ntumbuluko in a more positive and/or neutral sense rather than negative sense. Christian practitioners, although indirectly, join the traditionalist attack on modernity (colonialism), Marxism and Christianity (Western missionary Christianity) for having destroyed ntumbuluko, thus weakening the life force therein. The alleged result has been humanitarian, ecological and environmental disasters (wars, droughts, flooding, disease, infant mortality, short life-span, etc.). Any religion and/or ideology which could be logically acceptable and desirable in Tsonga society would be the one that tunes into the ntumbuluko maintenance system or principle, thus ensuring cosmic harmony and an increase life force, with the subsidiary benefits thereof. This is why Christian faith is either resisted (the Tonga Mission 1560-1562 story) or undermined (as many informants indicated) in its encounter and co-existence (relationship) with ntumbuluko. This researcher argues, therefore, that the depth, complexity and pervasiveness of ntumbuluko require an approach such as "translation" and "interpretation", historically associated with John the Apostle. The gospel of John is the example par excellence. The author (John, for argument's sake), translated the divine truth, revelation and incarnation into Hellenistic cultural thought forms (Arche and Logos) and interpreted his translation with Christian truth, thus giving these age-old known concepts new meanings, Christian meanings. In that way, Arche and Logos mediated a deeper understanding and apprehension of the Christian faith to the Greeks. In so doing, the author bypassed the question of the relationship between Jesus and the above concepts in the Greek thought. Dealing with ntumbuluko from an evangelical perspective will also require translating the divine revelation and incarnation into Tsonga categories of ntumbuluko and interpreting it with new meanings, Christian meanings, to enable or mediate a deeper and profound apprehension and understanding of the Christian faith in the Tsonga cultural milieu, thus producing a vibrant Tsonga evangelical Christianity in Mozambique.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

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Chalk, Jack Pryor. "Genesis 1-11 and the African worldview : conflict or conformity?" Thesis, 2006. http://hdl.handle.net/10500/2167.

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The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview.
Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)

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Taylor, David Mark. "Education in the neo-Calvinist Reformed Christian tradition, the meaning of a religious worldview and philosophy for the practice of education." 1999. http://hdl.handle.net/1993/2327.

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In Canada, the schools of Christian Schools International (CSI) constitute the largest affiliated group of Christian schools other than Roman Catholic ones. These schools are founded upon the Neo-Calvinist Reformed religious philosophical tradition. The purpose of this qualitative research project was to explore the relationship between philosophy and practice in the CSI schools. The question guiding the study was: What impact does it have to consciously educate under the direction of a religious educational philosophy? How is educational practice shaped by the adherence of the participants to their religious worldview? Eight educators from Western Canada in the CSI school movement were interviewed regarding their perceptions of the relationship between their religious philosophy and the practice of education. The themes that were identified were considered individually and against grounded theory on the philosophy and practice of religious institutions found in Don S. Browning's 'A Fundamental Practical Theology.' It was found that education under the direction of a religious educational philosophy gives rise to practices infused with distinctive meaning that sustain the vision of the educational community. There was discovered a fairly strong propensity to frame all practice in religious terms. The philosophy was found to undergo some changes in the manner of expression as the schools faced societal change and changes in constituency. The philosophy was also found to be important to the educators in providing benchmarks or reference points to locate and direct their practice.

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Peterson, Daniel Carl. "A Comparative Analysis of the Integration of Faith and Learning Between ACSI and ACCS Accredited Schools." Diss., 2012. http://hdl.handle.net/10392/3965.

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The purpose of this descriptive quantitative study was to analyze and compare the integration of faith and learning occurring in Christian schools accredited by the Association of Christian Schools International (ACSI) and classical Christian schools accredited by the Association of Classical and Christian Schools (ACCS). ACSI represents the larger Christian school movement while ACCS represents the larger classical Christian school movement. The biblical metanarrative of the Christian faith - creation, fall, redemption, and consummation - set the biblical and theological framework for the integration of faith and learning in this study. A precedent literature review pointed to a gap in the literature base regarding the integration of faith and learning occurring between ACSI and ACCS schools. Essentially, the study sought to describe the degree to which accredited K-12 ACSI and ACCS schools integrate faith and learning and then compare the level of integration of faith and learning between ACSI and ACCS accredited schools. The research design for the study was a one-phase quantitative study utilizing both descriptive and inferential statistics. The research instrument was originally developed and used by Raquel Bouvert de Korniejczuk and later modified by Mark Eckel to determine the level of integration of faith and learning teachers are practicing in ACSI and ACCS schools. Overall, the data indicated teachers were practicing a high level of integration of faith and learning in their pedagogy in both ACSI and ACCS accredited schools. The data indicated that as the years taught at Christian schools and classical Christian schools increased the level of integration of faith and learning increased. Gender was not a factor in the level of integration of faith and learning. Teachers that did not attend a Christian school growing up self-reported a higher level of integration of faith and learning than teachers who did attend a Christian school growing up. Teachers, both in Christian schools and classical Christian schools, receiving training in the area of the integration of faith and learning indicated a higher overall level of integration of faith and learning. KEYWORDS: Association of Christian Schools International (ACSI), Association of Classical and Christian Schools (ACCS), biblical worldview, Christian education, Christian school, classical Christian school, integration of faith and learning, Trivium

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Odendaal, Johann Wilhelm Smallberger. "Die skrifbeskouing van die vroeë kerkvaders uit Afrika (veral Tertullianus en Augustinus) en hulle relevansie vir Suidelike-Afrika (Afrikaans)." Diss., 2007. http://hdl.handle.net/2263/29110.

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Scripture is God’s Word in human language – a truth reflected over 2000years of Church history. Without this truth, proper knowledge of God is impossible. All human efforts to come to a true and meaningful understanding of God, lead to a variety of religious “isms.” The pluralism, post-modernism and post-Christian society of the 21st century, brings its own challenges. Words mean nothing and truth is relative. There are, however, unique resemblances with the pluralism, pre-modern and pre-Christian society of the patristic. From a historical-theological perspective, the researcher points out that these resemblances could shed light on the current burning issue around the authority of Scripture. This historic continuity with the patristic and apostolic tradition is addressed in relation to Tertullian and Augustine. Both these Church Fathers had to give Biblical answer to the burning issues of their day that sought to undermine the authority of Scripture. The patristic’s emphasis on the authority of Scripture, stems from the unique unity between the Old and New Testament. It finds expression in the Apostolic preaching – regula fidei – the rule by which sound theology and godly living is guaranteed. Their historical-literal method of Biblical exegesis reflects a Christian worldview in contrast to the secular worldview of their day. In conclusion the researcher points out the relevance of this study for Southern-Africa. The confusion within the ranks of society, and the disillusionment of hundreds of thousands in Africa concerning the role of the Church, ask for clear direction and uncompromising answers on the fundamentals of the Christian faith with the framework of the authority of Scripture.
Dissertation (MA (Church History))--University of Pretoria, 2007.
Church History and Church Polity
unrestricted

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Hielema, Evelyn Kuntz, Bernard Zylstra, Rea Redd, and Betty Westrick. "Perspective vol. 12 no. 6 (Dec 1978)." 2013. http://hdl.handle.net/10756/251314.

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Fernhout, Harry, John Meiboom, Reinder J. Klein, Robert E. VanderVennen, and Brian J. Walsh. "Perspective vol. 27 no. 1 (Mar 1993)." 2013. http://hdl.handle.net/10756/251274.

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Fernhout, Harry, John Meiboom, Reinder J. Klein, Robert E. VanderVennen, and Brian J. Walsh. "Perspective vol. 27 no. 1 (Mar 1993)." 1993. http://hdl.handle.net/10756/277604.

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Dissertations / Theses on the topic 'Christian worldview'

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