To see the other types of publications on this topic, follow the link: Confessions of faith.
Dissertations / Theses on the topic 'Confessions of faith'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 38 dissertations / theses for your research on the topic 'Confessions of faith.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Koop, Karl. "Early seventeenth century Mennonite confessions of faith, the development of an Anabaptist tradition." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0021/NQ46671.pdf.
Full text
2
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.
Full textAbstract:
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.
3
Littlejohn, Murray Edward. "The narrative unity of St. Augustine's "Confessions": Augustine's journey to wisdom through faith and understanding." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7737.
Full text
4
Butterworth, Alastair Gavin. "E.W. Kenyon's influence of the use of the Scriptures in the Word of Faith Movement through the teachings of Kenneth E. Hagin and Kenneth Copeland: a dogmatic study / A.G. Butterworth." Thesis, North-West University, 2012. http://hdl.handle.net/10394/8871.
Full textAbstract:
This study deals with how E.W. Kenyon’s use of the Bible was the foundation used by Kenneth Hagin and Kenneth Copeland to build the Word of Faith Movement. Kenyon could be considered the grandfather of this movement, while Hagin can be regarded as the father and Copeland, the one on whose shoulders Hagin’s mantle has fallen since his death. It includes brief biographies of Kenyon, Hagin and Copeland and their ministries. It looks into how influential Kenyon’s use of the Bible is in developing his doctrines, which have been copied by both Hagin and Copeland and the Word of Faith's pastors throughout the world. This study is not an exhaustive examination of Kenyon’s doctrines but enough is studied to show he does not conform to traditional reformed theological hermeneutics. Kenyon’s writings date back to the early twentieth century. Hagin’s writings are from the mid- and late twentieth century, while Copeland writes from the late twentieth century to the present day. It will be shown that Hagin and Copeland copied Kenyon’s use of the Bible almost verbatim, resulting in them promoting doctrines in the Word of Faith Movement similar to his doctrines. This study deals with Kenyon’s writings in Chapter 2, while Chapter 3 deals with Hagin’s and Copeland’s teachings. Chapter 4 compares the three’s teachings from a reformed theological perspective, using literature by fairly modern-day writers on reformed theology. Chapter 5 evaluates and concludes and offers recommendations for further study. Finally, Kenyon’s and his two followers’ teachings are summarised and evaluated. The study will also examine some of the effects these teachings have on the individual who attends Word of Faith Movement churches. Future research topics that could help in understanding the attraction these teachings have for people and the danger they pose to reformed churches today are suggested.Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013.
5
Pociūtė, Abukevičienė Dainora. "Reformacija ir religinės minties plėtra Lietuvos Didžiojoje Kunigaikštystėje." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2009~D_20090507_135221-33318.
Full textAbstract:
Habilitacijos procedūrai teikiamoje mokslo darbų apžvalgoje „Reformacija ir religinės minties plėtra Lietuvos Didžiojoje Kunigaištystėje“ aptariama monografija Maištininkų katedros. Ankstyvoji reformacija ir lietuvių-italų evangelikų ryšai (2008) bei mokslo straipsniai, nagrinėjantys LDK reformacijos ir protestantų literatūros problemas. Pagrindinis mokslinės analizės chronologinis objektas – ankstyvojo LDK reformacijos etapo kultūros procesai (XVI a. 5-6 dešimtmetis), tačiau analizuojami ir kai kurie vėlesni, XVI a. antros pusės – XVII a. pirmos pusės protestantų literatūros ir kultūros raidos ypatumai.
Tai tarpdalykinis tyrimas, integruojantis LDK kultūros, bažnyčių ir konfesijų bei literatūros istorijos tyrimų užduotis. Pagrindinės analizuojamos temos: reformacijos pradžia Lietuvoje ir Lietuvos evangeliškosios minties pradininko Abraomo Kulviečio intelektualinė biografija; du ankstyvieji LDK evangelikų išpažinimai (Kulviečio Confessio fidei, 1543) bei Mikalojaus Radvilos Juodojo atsakymas popiežiaus nuncijui Aloisijui Lippomanui (Duae epistolae, 1556); lietuvių ir italų evangelikų ryšiai bei Italijos protestantizmo vaidmuo ankstyvojoje LDK reformacijoje; Italijos disidentų Bernardino Ochino ir Piero Paolo Vergerijaus ryšiai su Lietuva; Lietuvos evangelikų konfesinio identiteto raida ir santykiai su Vakarų liuteronų ir kalvinistų ortodoksija; LDK evangelikų oficialiosios bažnytinės literatūros (katekizmų, giesmynų) šaltiniai ir raidos bruožai; trinitoristinės polemikos... [toliau žr. visą tekstą]The review of the scholarly publications by Dainora Pociūtė „Reformation and the Development of the Confessional Thought in the Grand Duchy of Lithuania“, which has been submitted for the habilitation procedure, discusses the monograph of the said author titled Rebellious Cathedrals. Early Reformation and the contacts between Lithuanian and Italian Evangelicals (2008) as well as her various scholarly papers on the topic of Reformation and Protestant literature of the Grand Duchy of Lithuania (GDL). The main subject of her study deals with the cultural processes of the early Reformation of GDL (the first two decades of the Reformation); however some aspects of the later development of Protestant literature and culture at the second half of the 16th century and the first half of the 17th century have also been taken into consideration. This interdisciplinary research integrates the issues and concerns of the history of culture, churches, confessions and literature of GDL. The main issues of the research are: the beginning of the Reformation in Lithuania and the reconstruction of the intellectual biography of Abraomas Kulvietis (Abraham Culvensis Gynvilionis), the pioneer of Lithuanian Evangelical thought; the two early Lithuanian confessions of Evangelical faith: Confessio fidei by Culvensis (1543) and Radziwiłł the Black’s answer to the Papal Nuncio Aloisio Lippomano (Duae epistolae, 1556); the links between Lithuanian and Italian Evangelicals and the role of the Italians in... [to full text]
6
Souza, Adailson Nascimento. "Conhecimento de Deus como Íntimo Meu na memória no livro X das Confissões de Santo Agostinho." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1938.
Full textAbstract:
Made available in DSpace on 2016-04-25T19:20:34Z (GMT). No. of bitstreams: 1
Adailson Nascimento Souza.pdf: 786423 bytes, checksum: 41b0fcf10d370e2d25783a689ad8263e (MD5)
Previous issue date: 2014-12-05Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The current dissertation investigates the knowledge of God as My Innermost Self in the memory, having as reference the Confessions, book X. Following the Augustinian view, here we intend to analyze which is the type of knowledge possible to men, and where to find it. For the Bishop of Hippo, only through the foundation of the christian faith a knowledge of God would be accessible. Considering the studied book, that access will be possible when a path in the memory is traversed, based in three actions - one exterior, another interior, and finally a superior. It is through these actions that the human being could know God in his most intimate place that we do not know of, but that exists inside every single men. By making use of authors such as Johannes Brachtendorf, Peter Brown, Philoteus Boehner and Joel Gracioso, this research seeks to concentrate in the referred question, tracing in an objective way all biographic influences that inspired Saint Augustine to achieve his conviction that God is more Intimate of me than I am of Him
A presente dissertação investiga o conhecimento de Deus como Íntimo Meu na memória, tomando como referência o livro X das Confissões. Seguindo a visão agostiniana, aqui pretendemos analisar qual o tipo de conhecimento possível ao homem, e onde encontrar tal conhecimento. Para o bispo de Hipona, somente através da fundamentação da fé cristã seria acessível um conhecimento de Deus. De acordo com o livro referido, esse acesso será possível quando for realizada uma trajetória na memória pautada em três ações - uma exterior, uma interior, e uma superior. Fazendo uso dessas ações é que o ser humano poderia conhecer a Deus no lugar mais íntimo e que desconhecemos, mas que existe dentro de cada um. Acolhendo como norte teórico autores como Johannes Brachtendorf, Peter Brown, Philoteus Boehner e Joel Gracioso, esta pesquisa procura se concentrar na referida questão, traçando de forma objetiva as influências biográficas que contribuíram para que Santo Agostinho pudesse chegar à sua convicção de que Deus é mais Íntimo de mim, do que eu sou d‟Ele
7
Milne, Garnet Howard, and n/a. "The Westminster confession of faith and the cessation of special revelation." University of Otago. Department of Theology and Religious Studies, 2005. http://adt.otago.ac.nz./public/adt-NZDU20070201.162915.
Full textAbstract:
The Westminster Confession of Faith (WCF), drawn up in London in the 1640s, has been one of the most influential confessions in the history of Reformed theology. It has occupied a very significant place in the life of a great many Protestant churches since the seventeenth century, and continues to serve as a chief subordinate standard in several major denominations today.
In the opening chapter of the Confession, the divines of Westminster included a clause which implied that there would no longer be any supernatural revelation from God for showing humankind the way of salvation. Means by which God had once communicated the divine will concerning salvation, such as dreams, visions, and the miraculous gifts of the Spirit, were said to be no longer applicable. However, many of the authors of the WCF accepted that "prophecy" continued in their time, and a number of them apparently believed that disclosure of God�s will through dreams, visions, and angelic communication remained possible. How is the "cessationist" clause of WCF 1:1 to be read in the light of these facts? Was it intended as a strict denial of the possibility that any supernatural revelation for the purposes of salvation could take place after the apostolic period, or did its authors, as some modern scholars have argued, allow for a more flexible view, in which such divine revelation through extraordinary means might still take place? This thesis explores these questions in the light of the modern debates over the interpretation of the Confession�s language and its implications for the church today. It considers the difference between "mediate" and "immediate" revelation as understood by the Westminster divines, and attempts to show that only "immediate" revelation was considered to have ceased, while "mediate" revelation, which always involved Scripture, was held to continue.
A detailed analysis of the writings of the Westminster divines reveals that these churchmen possessed both a strong desire to maintain the unity of Word and Spirit and a concern to safeguard the freedom of the Holy Spirit to speak to particular circumstances through the language and principles of Scripture. God still enabled predictive prophecy and spoke to individuals in extraordinary ways, but contemporary prophecy was held to be something distinct from the prophecy of New Testament figures. In the minds of both the Scottish Presbyterians and English Puritans, prophecy was considered to be an application of Scripture for a specific situation, not an announcement of new information not contained within the Bible. The Scriptures always remained essential for the process of discerning God�s will.
The Introduction to the thesis considers the debate over WCF 1:1 in its modern setting. Chapter One outlines the socio-political and theological context of the Westminster Assembly, and discusses the question of how to assess the respective contributions of the divines to the documents it produced. Chapter Two investigates the Westminster view of the necessity and scope of special revelation, and discusses the nature of the "salvation" which was conveyed by this means. Chapter Three surveys the exegetical traditions underpinning the teaching that former modalities of supernatural revelation had ceased. Chapter Four seeks to respond to modern claims that Puritan theology allowed for a "continuationist" position, by canvassing evidence both from seventeenth-century Reformed thinkers themselves and from their critics, who maintained that Westminster orthodoxy was indeed cessationist in style. Chapters Five and Six explore the claims to and explanations for "prophecy" in Reformed theology in both England and Scotland in the seventeenth century. Chapter Seven examines the question of the theological status of the Westminster Confession in its own time. To what extent were subscription requirements envisaged by the Assembly and the governments of the day, and what form did these requirements take?
The thesis concludes that the Westminster divines intended the cessationist clause to affirm that there was to be no more extra-biblical, "immediate" revelation for any purpose now that the church possessed the completed Scriptures. The written Word of God was fully capable of showing the way of "salvation" in its wider scope as either temporal or eternal deliverance. At the same time the divines did not intend to deny that God could still speak through special providences that might involve dreams or the ministry of angels, for example, but such revelation was always to be considered "mediate". The primary means was held to be the written Scriptures, illuminated by the Holy Spirit. The unity of the Word and Spirit was maintained, and God�s freedom to address individual circumstances remained intact.
8
Tilstra, Raymond. "Raising the value of confession of faith in a Reformed Church in America." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.
Full text
9
Geracie, Patrick C. "A biblical and historical examination of the positive confession movement." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full text
10
Kwok, Eddie. "The doctrine of justification by faith in the Augsburg Confession and its relationship to Christian discipleship." Thesis, Middlesex University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399849.
Full text
11
Ross, Philip Sutherland. "A critical investigation concerning the biblical and theological basis for the threefold division of the law with particular reference to the Westminster Confession of Faith formulation of that division." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683237.
Full text
12
Goeschl, Gary Edward. "Toward an understanding of Reformed theology an introductory commentary on five major chapters of the Westminster Confession of Faith /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full text
13
Savage, Ian David, and iandsavage@yahoo com. "'Confessing their faith' : an enquiry into the meaning which Anglicans confirmed as adults give to their confirmation and the place which confirmation has in their faith journey." Swinburne University of Technology. Australian Graduate School of Entrepreneurship, 2004. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.150519.
Full textAbstract:
The purpose of this research was to discover what meaning adult candidates for Anglican confirmation gave to their confirmation, how they experienced the ritual and what place confirmation had in their continuing faith journey. The research report retells the stories of eight adults. The stories of four are presented as case studies. The baptism/ confirmation stories of all research participants are presented as metaphors, a form of 'systematic thematic analysis' (Plummer 1983). For the study I adopted a life history, case study approach (Jones 1983; Plummer 1983; Minichiello et al. 1995) drawing on the insights of ritual theory (Turner 1969, 1972, 1976) and the concept of transitional phenomena proposed by Winnicott (1965, 1971).
Two sets of contextual factors formed the background to the study: the Church's tradition and its debates about confirmation and the attitudes of lay people about their faith and about the Church. The research method involved a grounded theory approach. The principal data creation techniques were in-depth interview and the Faith Autobiography pro forma. Following the initial interviews, each research participant was sent a summary of the research findings (Summary of themes). The Summary gave the metaphors which emerged from the interviews, together with brief notes on the concepts used to interpret the data. Responses from the research participants were incorporated into the final form of the metaphors: Belonging to myself, Returning/ Starting over, Growing up, Joining the family and Making a commitment.
Most research participants did not regard baptism/confirmation as joining the Church: rather they saw themselves as belonging to the Church already; neither were they concerned with becoming Anglicans. For the majority, the transition they made in baptism/confirmation paralleled another life transition which was taking place or was expected to take place. Taking part in the research helped form the participants� ideas about baptism/confirmation. While the catechumenal process is able to provide a holding environment in which candidates for baptism/confirmation can explore the transitions in which they are involved, the initiation liturgy should reflect the �return� motif which emphasises incorporation as well as the traditional Exodus motif which emphasises separation.
14
Wang, Amos Jui-Chen. "A comparative study on the soteriology of the "Born-Again Community" in China and that of the Westminster Confession of Faith." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
15
Flick, Jeremy Alan. "BLOOD ORE." UKnowledge, 2019. https://uknowledge.uky.edu/english_etds/89.
Full textAbstract:
While the great poet, James Whitcomb Riley, a native poet from my hometown of Greenfield, has a strong sense of Indiana and his Hoosier-ness. I compare myself to Whitcomb Riley, only in the sense of place, because my understanding of poetry was shaped around his work growing up in Hancock County. I am personally influenced by other poets such as Sylvia Plath, Walt Whitman, and James Wright in style and in content. My poetry contains a mixture of confessionalism and pastoral poems and doesn’t shy away from critiquing every aspect of place, family, and mental illness. These intersecting ideals and styles (confessional and pastoral in fixed forms/free-verse) place me at a crossroads of my own, where navigating my position within these frameworks alters my view of the Midwest and how a mental illness may, in fact, be worse off because of the isolation, dissociation, and perception.
16
MacLean, Donald John. "Reformed thought and the free offer of the Gospel, with special reference to the Westminster Confession of Faith and James Durham (1622-1658)." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683061.
Full text
17
Wood, Nicholas J. "Confessing Christ in a plural world : a missiological approach to inter-faith relations with particular reference to Kenneth Cragg and Lesslie Newbigin." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320962.
Full text
18
Puglisi-Kaczmarek, Claire. "Le Commonwealth divin de Thomas Chalmers (1780-1847) : héritage knoxien, contraintes historiques, modèle d'Eglise universelle." Toulon, 2005. http://www.theses.fr/2005TOUL3001.
Full textAbstract:
Thomas Chalmers, pasteur presbytérien écossais né en 1780 et mort en 1847, lutta contre l'indigence et l'irréligion dans les grandes villes écossaises pendant la Révolution Industrielle. En réponse aux conditions économiques et sociales dramatiques, il entreprit de redonner vie à l'idéal paroissial knoxien, en tentant de fonder un Commonwealth divin. Son noble projet a pour origine les idées sociales calvinistes des 16ème et 17ème siècles qui ont été exposées dans des documents issus des Réformes écossaise et genevoise comme le Premier Livre de Discipline (1560), le Second Livre de Discipline (1578) et la Confession de Foi de Westminster (1647). Cette forme de calvinisme avait pour mission de réformer en profondeur la société de sorte que la religion s'immisce dans tous les secteurs de la vie sociale, politique et économique, ramenant le christianisme dans tous les foyers d'Ecosse. Thomas Chalmers reprit ces idées à son compte pour créer un Commonwealth divin, sorte de société idéale dans laquelle il souhaitait édifier conjointement un " Nouvel Homme " dans une Eglise universelle. Pour ce faire, il mit en place un système d'éducation au sein d'une organisation paroissiale d'inspiration knoxienne. Dans un premier temps, nous étudions l'originalité de l'instruction paroissiale de Thomas Chalmers dans la tradition de l'Eglise Etablie. Dans une seconde partie, nous analysons le rôle de ses réformes universitaires dans la définition d'une théologie pastorale. Enfin, nous démontrons que ses réformes d'édification de l'Eglise furent tributaires des rapports complexes entre l'Eglise et l'Etat. En 1843, la fondation de l'Eglise Libre d'Ecosse sonna le glas de leur alliance, mais fut, pour Chalmers, une nouvelle opportunité de poursuivre son idéal d'un Commonwealth divinThomas Chalmers, Presbyterian minister, (1780-1847), fought against pauperism and irreligion in urban Scotland during the Industrial Revolution. Because of the dreadful economic and social conditions, he revived the parochial ideal of John Knox in order to found a Godly Commonwealth. The sources of inspirations are the 16th and 17th century social Calvinist ideas which were expounded in the major documents of the European Reformations such as The First Book pf Discipline (1560), the Second Book of Discipline (1578) and the Westminster Confession of Faith (1647). This Calvinist organization was aimed at reforming society so as religion could penetrate all aspects of social, political and economical life. Chalmers took over the ideal to create a Godly Commonwealth in which he could transform members of society into a “New man” within a universal Church. He organized a new educational system within a traditional parish system. First, I will study the originality of his parochial instruction system in the Presbyterian tradition. Secondly, I will analyse the impact of his academic reforms in the definition of a pastoral theology. Finally, I will show how the success of his reforms depended upon the complex relationship between Church and State. In 1843, the foundation of the Free Church of Scotland challenged the alliance. However, it was an opportunity for Chalmers to carry on his mission of a Godly Commonwealth
19
Woehr, David M. "The Westminster Confession of Faith and doctrinal uniformity in the Presbyterian Church in the United States of America from the revolutionary period to the beginning of the old school/new school controversy (1770-1829)." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
20
Jeandel, Jessica. "Quand la voix de Dieu fait appel : l'exemple de Saint Augustin." Thesis, Université Côte d'Azur (ComUE), 2016. http://www.theses.fr/2016AZUR2036/document.
Full textAbstract:
L'objectif de cette thèse est d'analyser le phénomène subjectif qu'est la conversion religieuse chez le sujet mystique, à l'aide de la théorie psychanalytique et plus particulièrement grâce à des concepts tels que la pulsion invocante et la voix.A partir de l'ouvrage « les confessions » de Saint Augustin, nous allons analyser de quelle manière s'inscrit chez ce sujet l'appel de Dieu dans sa conversion religieuse. En effet, dans cette oeuvre, il témoigne de la recherche de sa foi en Dieu mais aussi de sa conversion en s'interrogeant sur les énigmes majeures de son existence.Pour ce faire, nous nous interrogerons sur le statut de la voix de Dieu et sur la place fantasmatique qu'occupe la figure déique pour le religieux. Effectivement, la voix du Divin semble venir se loger à la place du refoulement originaire, elle est cause inconsciente du désir et se localise en qualité d'objet a.Cette voix divine viendrait recouvrir la question du refoulement originaire. Elle ne s'entend pas avec l'oreille mais elle s'éprouve. Elle est source de jouissance et s'inscrit dans une jouissance archaïqueThe aim of this thesis is to analyze the subjective phenomenon that is the mystic subject religious conversion's, using the psychoanalitic theory and more particulary thanks to concepts such as the invocatory drive and the voice.From the book « Confessions » of Saint Augustin, we are going to analyze how God's call affected him in his religious conversion. Indeed, in this work he testifes to the search for his faith in God, but also, to his conversion by wondering about the major riddles of his existence.For that purpose, we wonder about God's voice statuts and about the fantastical place that the divine figure occupies for Saint Augustin.Actually, the voice of Lord seems to print it self over of the primal repression. It is the unconscious cause of desire and it seems to impose itself as the « a » object.This divine voice would be covering the primal repression issue. It is not heared though the ear, it is experienced. It is a source of enjoyement, classified as an archaïc enjoyement
21
CARDOSO, TIMÓTEO KLEIN. "SIMILARIDADES E DESLOCAMENTOS TEOLÓGICO-DOUTRINÁRIOS NOS 28 ARTIGOS DA BREVE EXPO-SIÇÃO DAS DOUTRINAS FUNDAMENTAIS DO CRIS-TIANISMO, EM COMPARAÇÃO À CONFISSÃO DE FÉ DE WESTMINSTER." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1714.
Full textAbstract:
Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2018-03-19T19:59:10Z
No. of bitstreams: 1
Timóteo Klein Cardoso.pdf: 1142409 bytes, checksum: ac6f1cc9683b82858b4e91d571d63a8c (MD5)Made available in DSpace on 2018-03-19T19:59:10Z (GMT). No. of bitstreams: 1 Timóteo Klein Cardoso.pdf: 1142409 bytes, checksum: ac6f1cc9683b82858b4e91d571d63a8c (MD5) Previous issue date: 2017-09-19
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This dissertation investigates the historical and contextual events involved in the process of implantation of Fluminense Evangelical Church, that cul-minate in the establishment of the 28 Articles of the Short Exposition of the Christianity Fundamental Doctrines. It was hypothesized that this declaration of faith has been created under the influence of The Westminster Confes-sion of Faith, main symbol of faith of the Scottish Presbyterianism, of which Robert Reid Kalley was part. In this aspect, this study aims to identify theo-logical-doctrinaire similarities and displacements that permeate the 28 Arti-cles, through a comparative study with The Westminster Confession of Faith. As theoretical-methodological referential it was used the concept of history of religious mentalities, as a strategy for identification of common doctrines believed and practiced in the daily life of different societies and contexts. The first chapter presents historical and contextual elements of the institu-tionalization of the Fluminense Evangelical Church and the 28 Articles. The second chapter reports the origin and development of The Westminster Con-fession of Faith. The third chapter categorizes the 28 Articles in the six main areas of theology (Theology, Anthropology, Christology, Soteriology, Eccle-siology and Eschatology), suggesting a comparative study in relation to The Westminster Confession of Faith. The results reveal, in an original way, the existing doctrinaire similarities and displacements, achieving the disserta-tion objective.
A presente dissertação de mestrado analisa os acontecimentos históricos e contextuais envolvidos no processo de implantação da Igreja Evangélica Fluminense, que culminaram no estabelecimento dos 28 Artigos da Breve Exposição das Doutrinas Fundamentais do Cristianismo. Trabalhou-se com a hipótese desta declaração de fé ter recebido influência da Confissão de Fé de Westminster, principal símbolo de fé do presbiterianismo escocês, do qual Robert Reid Kalley fez parte. Nesse aspecto, o trabalho busca identifi-car as similaridades e os deslocamentos teológico-doutrinários que permei-am os 28 artigos, através de um estudo comparativo com a Confissão de Fé de Westminster. Como referencial teórico-metodológico utilizou-se o concei-to de história das mentalidades religiosas, como estratégia para identifica-ção das doutrinas comuns cridas e praticadas no cotidiano de sociedades e contextos distintos. O primeiro capítulo apresenta elementos históricos e contextuais na institucionalização da Igreja Evangélica Fluminense e dos 28 Artigos. O segundo capítulo relata a origem e o desenvolvimento da Con-fissão de Fé de Westminster. O terceiro capítulo categoriza os 28 Artigos nas seis principais áreas da teologia (Teologia, Antropologia, Cristologia, Soteri-ologia, Eclesiologia e Escatologia), propondo um estudo comparativo em relação à Confissão de Fé de Westminster. Como resultado apresenta, de forma original, as similaridades e os deslocamentos doutrinários existentes, atingindo o objetivo da pesquisa.
22
Vieira, Walmir. "CAPELANIA ESCOLAR BATISTA: as práticas pastorais desenvolvidas pela capelania dos Colégios Batistas - um estudo de caso do sistema batista mineiro de educação." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/528.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:20:58Z (GMT). No. of bitstreams: 1
Walmir Vieira.pdf: 3920352 bytes, checksum: 22f133abf90d48583fcdcdec7f76beef (MD5)
Previous issue date: 2009-09-10This work is a study of the school chaplaincy developed in the Baptist Educational Corporation of Minas Gerais (SBME), institution formed by six schools, a college, a language institute and three social educational projects, all of them located in the state of Minas Gerais and maintained by the Educational Board of the Baptist Convention of Minas Gerais, institution to which the Baptist Churches of the state are affiliated. It presents the origin, the context, the development and the constitution of the Baptist Educational Corporation of Minas Gerais, as well as, its relationship with the Baptist denominational structure. It also describes the objectives, the importance, the functions and the legality of school chaplaincy along with the role, the educational formation and the ideal profile of a school chaplain. The school chaplaincy (or pastoral) is present in almost all denominational educational institutions, that is, those which are connected to a religion and adopt the faith and life principles of its religious tradition as guidance of their political and pedagogical actions. The goal of school chaplaincy is to minister to students, employees, teachers and families of an educational institution based on the faith principles of the institution, helping them in their emotional, spiritual and moral needs, helping them to overcome their difficulties and daily fights, so as to make the process of total development of the person flow smoothly. The SBME chaplaincy like all others has to face a lot of challenges related to faith confession principles, school internal and external environment, society problems and a series of other problems the contemporary young student has to face which are described in this paper. In order to face and respond to these many challenges and demands, the chaplaincy of the SBME uses a series of strategies and develops several actions. Among the strategies and possibilities of pastoral actions, the project Ethics and Character in the School is accentuated. The project has as its goal to help students, employees and teachers to build character qualities and ethic principles, along the educational process of the school and also to be used in life(AU0
Este trabalho estuda a capelania escolar desenvolvida no Sistema Batista Mineiro de Educação (STBM), organização formada por seis colégios, uma faculdade, um instituto de idiomas e três projetos socio-educacionais, localizados em Minas Gerais, mantida pela Jutna de Educação da Convenção Batista Mineira, instituição das igrejas batistas de Minas Gerais. Apresenta a origem, contexto, desenvolvimento e constituição do Sistema Batisa Mineiro de Educação, bem como sua relação com a estrutura da deominação batista. Descreve os objetivos, importância, funções e legalidade da capelania escolar e o papél, a formação e o perfil ideal de um capelão ou capelã escolar. A capelania (ou pastoral) escolar está presente em praticamente todas as instituições educacionais confessionais, isto é, naquelas que estão ligadas a uma religião e que adotam os princípios de fé e vida dessa tradição religiosa como norteadores de sua ação poliítico-pedagógica. O objetivo da capelania escolar é ministrar aos alunos, funcionários administrativos e docentes e familiares de uma instituição de ensino, em suas necessidades emocionais, espirituais e morais, ajudando-os a superarem suas dificuldades e lutas, a fim de que o processo de formação do ser integral aconteça. A Capelania do SBME, como todas as capelanias escolares, enfrenta muitos desafios oriundos do exercício da sua confessionalidade, do ambiente interno e externo da escola, da sociedade e de vários problemas que vivenciam o jovem estudante contemporâneo, relacionados ao longo do texto. Para responder a esses desafios e demandas a capelania do SBME usa uma série de estratégias e desenvolve várias ações. Entre as estratégias e possibilidades de ação pastoral apresentadas neste trabalho, destaca-se o Projeto Ética e Caráter na Escola , que objetiva ajudar aos corpos docentes, discente e adminsitrativo a construirem e adotarem valo res e princípios éticos cristãos, ao longo de todo o processo educativo na escola e para a vida(AU)
23
Steyn, Karel Petrus. "Dissipelskap as 'n bedieningsmodel vir gemeentebou aan die dooplidmate (13 tot 18 jaar) in die Gereformeerde Kerke in Suid–Afrika / Karel Petrus Steyn." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4594.
Full textAbstract:
The Church lives in times of change. In times of change Christ builds and equips his
Church, through the Holy Spirit, to proclaim the gospel to the world and to make
disciples. As part of the congregation, it is important to ask what the role of the youth
and youth ministry plays in the building and equipment of the church, which Christ is
busy doing. The aim of this dissertation is to examine the possibility that discipleship
can be used as a model for ministry for congregation–building to the baptized
members (13 to 18 years of age) of the Reformed Churches in South Africa.
The following working method was used in order to reach this particular aim:
* Firstly, a basis–theoretical investigation was conducted ascertaining the
subject, object, aim and nature of congregation–building.
* Secondly, a basis–theoretical investigation focused on discipleship was done.
In this investigation the aim was to find a workable definition for 'disciple' and
'discipleship' as well as the aim and nature of discipleship. This investigation
concluded by showing the relation between congregation–building and
discipleship.
* Thirdly, an empirical study was launched to determine the situation in the
Reformed Churches in South Africa pertaining to youth and youth ministry. In
this study the first priority was to determine the aim for youth ministry as
determined by the Deputies for Catechesis and Youth nurture of the Reformed
Churches in South Africa. The second priority is to determine the present
tendencies under the youth in classis KwaZulu–Natal–North of the Reformed
Churches in South Africa. The findings of this study were then weighed
against the perception of the teachers of Catechesis in this particular classis.
* Lastly, the findings of the basis–theoretical investigation and the empirical
study was synthesised into a practical theory for discipleship as `n ministry
model for church–building for the baptized members (13 to 18 years of age) in
the Reformed Churches in South Africa.
The finding of this study is that discipleship can indeed be applied as a ministry
model for church–building for the baptized members (13 to 18 years of age) in the
Reformed Churches in South Africa. Through this ministry model the baptized member can be equipped in a contextual–relevant manner to bring the gospel to the
world, through his or her love for God to his or her neighbour, as a member of the
faith community of the church.Thesis (M. Th. (Pastoral))--North-West University, Potchefstroom Campus, 2011.
24
Rottier, Benjamin. "L'aveu en droit processuel : essai de contribution à la révélation d’un droit commun." Thesis, Paris 1, 2019. http://www.theses.fr/2019PA01D008.
Full textAbstract:
La force particulière attribuée à l'aveu judiciaire civil procède, à l'origine, d'un rattachement contestable à la confessio in jure, qui constituait un acquiescement à la demande. Si l'on restitue à l'aveu sa dimension probatoire qu'avait dégagée le droit savant médiéval, il apparaît que la nature de l'aveu porte l'empreinte de la volonté alors que son régime est fortement influencé par la recherche d'une vérité par le juge. D'un côté, l'exigence d'intégrité et de liberté de la volonté d'avouer, en droit judiciaire privé comme en procédure pénale, donne à l'aveu la nature d'un acte juridique destiné à constituer une preuve, laquelle ne peut porter que sur un fait. Il est alors possible de distinguer les véritables aveux, qui procèdent d'une telle volonté, d'autres figures juridiques dans lesquelles l'aveu est retenu à titre de sanction contre le plaideur qui, en procédure civile ou en contentieux administratif, méconnaît l'imperium procédural du juge. De l'autre côté, la preuve constituée par l'aveu est toujours appréciée souverainement par les juges du fond. Si le juge judiciaire civil doit tenir le fait avoué pour acquis, c'est pour cette raison que l'aveu réalise la concordance des allégations des parties qui, en application du principe dispositif, interdit au juge de fonder sa décision sur un autre moyen de fait. L'irrévocabilité de l'aveu connait deux manifestations, l'une substantielle, par laquelle la preuve est définitivement constituée, l'autre procédurale, qui emporte l'irrecevabilité du moyen de fait contraire à l'aveu. L'indivisibilité de l'aveu peut être analysée comme procédant de la condition suspensive ou résolutoire dont cet acte juridique peul être affectéThe strength of judicial civil confession is inherited from roman confessio in jure, that was however an admission of claim. Confession being held as an evidence since the medieval law, its nature wears the seal of will whereas its regime is mostly determined by search for the truth. On the one hand, requirement of a free will, both in civil and criminal procedures, grants confession the nature of a legal act intended to prove a fact. Thus genuine confessions can be distinguished from sanctions against litigants who disregard the judge’s imperium, in civil cases as well as in administrative cases. On the other hand, the weight of evidence brought by confession is always determined by the courts in their unfettered discretion. Obligation for civil jurisdictions to state only in consideration of the confessed fact relies on the principle of party disposition. Civil judicial confession 's legal irrevocability is both substantial, as the evidence is permanently constituted, and procedural, preventing the confessor to invoke an opposite allegation of fact. Confession's indivisibility can be analyzed as a result of the suspensive or resolutive condition under which this legal act can be granted
25
Brattlund, Åsa. "What Role of God and National Curriculum in School life? : A Comparative Study of Schools with a Muslim Profile in England and Sweden." Doctoral thesis, Stockholms universitet, Pedagogiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-26342.
Full textAbstract:
The purpose of this study is to gain a better understanding of principles and ethics that dominate four schools with a Muslim profile, two in Sweden and two in England. The specific objectives of the study are: to examine educational policies with regard to primary schools with a confessional orientation in Sweden and England; to compare two primary schools with a Muslim profile in Sweden with two such schools in England; and in these four schools to describe and examine the manner in which school heads, teachers and other staff deal with the encounters between the values found in the national curriculum of Sweden and England respectively and the principles and ethics embodied in their private philosophy of life; to describe and examine the views of school heads, teachers and other staff on school leadership and any educational, ideological or personal role model they emulate; to describe and examine the expectations and views of parents with regard to the school with a Muslim profile; and describe the views of the pupils regarding their schools and the norms and values in school and; finally, to examine the attitudes of some local authority politicians in Sweden to MP schools. The findings indicate great difference between the two schools with a Muslim profile in Sweden, on the one hand, and the two schools in England, on the other. The fundamental reason for that lies in the parameters which had been established in these countries as the conditions for being permitted to establish and run a school with a confessional orientation. Since the schools in both countries had conformed to the relevant legislation and framework in their respective countries with regard to such schools, they had therefore consequently developed in different directions.Partly financed by Vetenskapsrådet (Swedish Research Council)
26
COGLIEVINA, STELLA. "Diritto antidiscriminatorio e interessi religiosi nell' Unione Europea con particolare riguardo agli ordinamenti italiano, francese e britannico." Doctoral thesis, Università Cattolica del Sacro Cuore, 2009. http://hdl.handle.net/10280/442.
Full textAbstract:
La tesi affronta, dal punto di vista giuridico, il tema della discriminazione religiosa. Il primo capitolo ricostruisce l'interpretazione internazionale e comunitaria dei principi di uguaglianza e di non discriminazione, declinati in modo diverso a seconda del momento storico e dell’ordinamento giuridico di riferimento. La ricerca si concentra, successivamente, sull'analisi delle direttive dell'Unione europea contro la discriminazione, adottate nell’anno 2000 (dir. 2000/43 sulla discriminazione razziale e dir. 2000/78 sulla discriminazione nell’ambito del lavoro), che costituiscono strumenti innovativi per gestire l'integrazione e la pacifica convivenza dei diversi gruppi etnici e religiosi che compongono la società europea odierna. Il terzo ed il quarto capitolo esaminano il recepimento delle direttive comunitarie in Italia, in Francia e nel Regno Unito. La comparazione dei diversi approcci al problema della discriminazione razziale/religiosa in sede di attuazione delle direttive evidenzia i differenti orientamenti circa la modalità di risposta da parte degli ordinamenti interni ai problemi della società pluri-religiosa e alle politiche di integrazione e tutela delle minoranze. Ciò nonostante, affiora con chiarezza la comune esigenza di conciliare il rispetto del principio di uguaglianza con le rivendicazioni identitarie e la promozione delle diversità confessionali.The object of the research is religious discrimination, from a juridical point of view. The first chapter gives an overview of the different interpretations of the concept of equality and non-discrimination in international and European law. In the second chapter the research focuses on the EC directives n. 2000/43 and 2000/78 on racial discrimination and discrimination in the field of employment, which are relevant instruments for promoting integration and equality among the different ethnic and religious groups living in Europe. The other two chapters examine the implementation of the directives in Italy, France and United Kingdom. In these countries there are different approaches to combating discrimination and to dealing with religious diversity and religious needs. For all of them, however, the implementation of antidiscrimination law implies to tackle the problem of finding a balance between the principle of equality and the protection of religious diversity.
27
Daka, Reuben. "Faith and theology discussed within the ambit of being Zambian and Presbyterian." Diss., 2003. http://hdl.handle.net/10500/995.
Full textAbstract:
The function of patterns of faith experience and theology in religion and society forms part of the whole complex system of God, life and world views which operate amongst Zambian Presbyterians Christians. The dissertation endeavors to make an assessment of the place of faith and theology within the ambit of a Black Zambian and Presbyterian God-life-world view. This home grown African God-life-world view of Zambian Reformed Presbyterian making, is similar in some respects and differs in others with European and Western God, life and world views of the Reformed and Presbyterian brand.
In the first chapter the stage for this dissertation is set. I do not claim to be exhaustive or definitive in discussing the mixture of faith patterns and theories of faith (theologies) from different parts of the Reformed/Presbyterian world. What plays an important operational role in this analysis and synthesis are what can be called a God, life and world pattern or view which is more or less the same as a sense making system, an ideology or a belief system. Therefore quite a number of pages are allotted to this phenomenon in the first chapter. Furthermore a broad outline of the basic points of departure of a contextual-historical approach which operate with a radical, integral and differential view of God, human life, and the physical world is spelled out. The last part of the chapter is devoted to provisional comments on a view of the experience of everyday faith and a theory of faith. The latter is the designation for what is usually called theology. In here I have tackled the problem of theology and human experience of faith from the angle of the traditional double sided or dualistic view of faith as a extraordinary supernatural and ordinary natural support structure for a discipline like theology. Theology is not intrinsically involved in people's faith experience and thus is not a real reflection of their everyday faith experience. When one is however emphasising that a faith (belief) pattern includes belief towards God, belief of the self (self-confidence) and belief towards the many neighbours as well as belief towards the physical-organic environment then one is closer in the neighbourhood of a radical and integral black African faith pattern and what we call a theory of faith.
In chapter two the Reformed/Presbyterian legacy is discussed and reflected upon in terms of nine features of a Reformed/Presbyterian sense making system, ethos or God, life and world view which emerged in Reformed history since the days of John Calvin (1509-1564). Reformed-Presbyterian theologies, theories of faith and philosophies are examined as well as the major impact of Calvin on the characteristic features of Reformed God, life and world views or sense making systems. Some of the main features of these Reformed/Presbyterian sense making systems repetitively recur in the majority of Reformed experiential settings, communities and churches. The nine features or characteristics of a Reformed-Presbyterian ethos are the following:
the well known soft duality of special and general;
the social attitude of accepting every phenomenon and immediately start to criticize it;
the tendency of pilgrimage through life;
the idea of the extra-calvinisticum;
the dual idea of special and general determination, that is the doctrine of election and the doctrine of providence and its strong encapsulation by a very strong theology of covenantal duality;
the idea that a Reformed community or church is always in the process of reformation (ecclesia reformanda semper reformata);
the doctrine of the dispensation of the gifts of the Spirit;
the idea of a presbyter system and the democratic legacy that flows from it;
and the regulative principle of the Church or the Kingdom of God?
In chapter three the black-African-Zambian-Reformed-Presbyterian heritage is discussed in terms of the nine features discussed in chapter two. The idea in this chapter is to acknowledge the fact that an interchange, exchange and mixed appropriation between Reformed/Presbyterian contextual settings has taken and is taking place and that a Reformed/Presbyterian ethos is already incorporated and accommodated within the African milieu and experience. Our task in this chapter is to deal with the African reflections on faith and theology looking for black African similarities with the nine main features that we have detected as determinative of a Reformed/Presbyterian ethos.
The predicament of non-African (European Western, Eastern and others) and Bantu-speaking black African experience manifests their differences in the realness and concreteness of their God-life-world views. Generally speaking, one of the main differences in the experience of faith and theology in the European Western and Black African Southern hemisphere contexts amount to the difference between reflective thinking experience as typically European Western and action directed reflective experience as the main emphasis of Black African experience. This entails that we must identify the foremost traits of European Western Reformed-Presbyterian theology and compare and contrast these with Black African, specifically Zambian Reformed-Presbyterian experience. The comparison and contrasting of these two broad contexts, that is European Western Reformed and Zambian Reformed are caught up in the complexities of a to and fro networking of Reformed ideas, clues and cues all over the world.
There is more than one view of faith and theology and more than one God-life-world view in both
the European cum Western and African ways of life. The existence of various views of faith, theology and God, life and the world explains the co-existence of these views of faith and theology and God, life and world views amongst African Christians. Africans and African Christians are not only Bantuspeaking and black because even if we take our white African counterparts out of the equation about who and what an African is, the Moroccans, the Egyptians, Algerians, Felani Hausas, Wollofs and others would surely disclaim such a statement.
In chapter four theology as a theory of faith is discussed as aware reflection of everyday experiences of faith and belief that is far more important than doctrinal ideas that hover abstractly in the minds of ministers, pastors and theologians and is thus not intrinsically part of people's day to day experiences of faith and belief. A few markers on the way to a theory of faith as a functional paradigm is discussed. In order to do this four things have been touched upon:
Firstly themes are compared in the Christian theological and philosophical world from both Eurocentric as well as the Afrocentric worlds.
Secondly, theology as theory of faith is discussed as a concrete enterprise of aware reflection in the midst of the experience of a faith community or a church.
Thirdly, some issues are highlighted which are analysed and synthesised in an attempt to expand a Reformed ethos and agenda by using clues, cues and hues from both Eurocentric and Afrocentric experiences of faith, belief and trust as well as the written and oral theological and faith theoretical reflections of these experiences.
Finally, an attempt is made to interweave theories of faith from both contextual worlds as a functional paradigm. The desire to know God, oneself and other human beings as well as the physical-organic environment in this life in tandem and coterminously has a great bearing as a black African contribution to the ongoing building of a holistic Reformed/Presbyterian ethos or sense making system.Systematic Theology and Theological Ethics
M.Th. (Systematic Theology)
28
Bronkhurst, Willem J. "A critical comparison of the Ecclesiologies of the catechism of the Catholic Church and the 1689 Baptist Confession of Faith." Thesis, 2011. http://hdl.handle.net/10413/2873.
Full textAbstract:
This thesis attempts to answer the following questions: What are the implications of the differences and similarities between the ways in which Catholics and Reformed Baptists understand the concept “church” and the church’s constitution and characteristics, and can a critical evaluation of the agreements and differences in any way facilitate ecumenical dialogue between Roman Catholics and Reformed Baptists?Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
29
Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.
Full textAbstract:
The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation.
The original Russian Evangelical confessions of faith and some other historical documents
of the end of the 19th and the beginning of the 20th centuries are used to present the following
hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be
understood in the light of their consistent adherence to the principles of Sola Scriptura and the
Priesthood of all believers.
We come to conclusion that the existence of Russian Evangelical Soteriology is not a
question to be discussed, but a clear historical fact. We show that it has its past and present, a
well-defended subject of study with clear presuppositions, rather developed vision, and it is
unique as a phenomenon.
The major principles of this theology strictly devoted to the Scripture and a flexible
formulation of doctrines. We strongly insist that it is impossible without being eclectic
combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition.
The additional result of the study is the attempt to evaluate the possibility for a
reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.Systematic Theology and Theological Ethics
M. Th. (Systematic Theology)
30
Eckert, Klaus Ludwig Robert. "Die Metanoia-Botschaft des Evangeliums als Ausgangspunkt für die Erarbeitung einer praktisch-theologischen Theorie in der Erlebnisgesellschaft." 1998. http://hdl.handle.net/10500/16732.
Full textAbstract:
Text in GermanThe impulse for this research comes from the present crisis of the penitential practice within the Roman Catholic communities of Germany, where notwithstanding all pastoral efforts the practice of sacramental confession has dropped to almost nothing. The procedure adopted is based on the method of R. Zerfass. 1" step: An investigation on the present practice has been done with a previous research: 2nd step: The present research, in the first chapter deals with the New Testament origins of penance and the historical development up to the present time. An essential result attained is the insight that conversion (Mk 1,14 f.) does not consist of a message of doom but urges the audience to pursue the salvation of the reign of God. As a consequence the believer experiences an ethic motivation whereby he takes as orientation the rules of the kingdom of God. 3rd step: The sociological situation of the target group is the topic of chapter two. The study is based on the work of G. Schulze. The central point made by his analysis is the affirmation that people in contemporary society are basically experience orientated and that all opportunities and offers are assessed according to their experiential value. Because of the confusing oversupply of experiences and the avoidance of disappointments caused by unfulfilled expectations homogeneous groups (milieus) emerge. People, in search of experience orient themselves according to these experiences and shape them in their turn. In the realm (market) of experiences which cannot be controlled supply and demand come together. The supplier who do not follow the laws of the market is ousted because of failing to supply what is demanded. 4th step: In chapter 3 a practical theological theory is developed that present penitential crises is routed in a crises of faith. For this reason an updated pastoral approach to conversion needs to take as its starting point the liberation message of Jesus and at the same time to take into consideration the rules that govern the market, the contemporary segmentation of the milieu included. The final step will consist in a pastoral concretisation
Philosophy, Practical & Systematic Theology
D.Th. (Practical Theology)
31
Naude, Christo. "Die sosiale konstruksie van geloofsontwikkeling by `n groep katkisante." Thesis, 2006. http://hdl.handle.net/10500/2380.
Full textAbstract:
Ten spyte daarvan dat die meeste skoolgaande jongmense in die Ned Geref Kerk kategese deurloop, en self in die finale jaar van kategese, word daar nie veel aandag aan lewenstories van die katkisante geskenk nie.
Hierdie studie oor geloofsontwikkeling by `n groep katkisante word gedoen vanuit pastoraal teologiese perspektief en `n sosiale konstruksieteorie diskoers. Oor `n tydperk van `n jaar is daar deur middel van kwalitatiewe navorsing `n proses gevolg met `n finalejaarsgroep van nege-en-twintig katkisante met die doel om geloofsontwikkeling te laat plaasvind, deur aandag aan hulle geloofsverhale te gee met die oog op die skryf van `n eie geloofsbelydenis. Na die tyd is oor die proses gereflekteer. Drie aspekte het die studie gerig.
Die konteks waarbinne die studie plaasgevind het, wat bestaan uit die gemeente, breër samelewing, paradigmas, verbande en verhoudinge waarbinne die proses plaasgevind het.
Die inhoud van die kategese, wat deelnemend gekonstrueer was.
Die groep van nege-en-twintig jongmense wat met finalejaarkategese besig was, word binne konteks betrek by deelnemende pastorale kategese.
My metode was om binne die gemeente, in die kategese, `n ruimte te skep waarbinne die katkisante deelnemend die kategetiese proses gekonstrueer het. Sodoende sou die klem op deelname val wat die hooffokus van die studie is. Die aandag wat daar aan die katkisante se lewensverhale gegee word maak die narratiewe diskoers relevant vir hierdie studie.
Kategese binne hierdie studie het 'n deelnemende karakter. Die volgende benaderings het die deelnemende karakter ondersteun.
Die kategesepraktyk skuif na `n pastorale benadering.
Die leerinhoude se klem verskuif na verhoudings.
Die kategetiese inhoud word sosiaal gekonstrueer.
Despite the fact that most youth from the Dutch Reformed Church are of school going age during their final year of catechism, insufficient attention is given to the life stories of these young people.
My research project on faith development with a group of young people involved in catechism was shaped by a pastoral theological perspective and a social constructionist discourse.
Over a period of a year a process of qualitative research was conducted with a group of twenty-nine young conformants. The aim was to encourage faith development by given attention to their faith stories with the intention for them to write their own confessions of faith. Afterwards the process was reflected on. The study was guided by three themes.
The context in which the study was conducted, consisted of the congregation, society at large, paradigms and relationships in which the process took place.
The context of the catechism was conducted is a participatory manner.
The third theme was the group of twenty-nine young people that participated in their final year of catechism in which the context of participatory pastoral catechism was focused on.
The approach that was followed, was create space within the congregation for catechism to be conducted in a participatory manner with the twenty-nine young participants. In this way participation which is the main focus of this study is accentuated. The attention to the life stories of these young people makes the narrative discourse relevant to the study.
Catechism according to this study has a participatory character that is supported by the following approaches.
The practice of catechism shifts to a pastoral approach.
The content of the catechism shifts to relationships.
The content of the catechism becomes socially constructed.Practial Theology
D. Th. (Pastoral Therapy)
32
Lephakga, Tshepo. "The significance of justice for true reconciliation on the land question in the present day South Africa." Diss., 2012. http://hdl.handle.net/10500/19895.
Full textAbstract:
This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their
3
survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves.Philosophy, Practical and Systematic Theology
D.Th. (Theological Ethics)
33
Oh, Jong Teack. "The roots of puritanism in the Korean Presbyterian Church." Thesis, 2008. http://hdl.handle.net/2263/24868.
Full textAbstract:
“The Roots of Puritanism in the Korean Presbyterian Church” offers an analysis on Puritanism and an alternative to the contemporary Korean Presbyterian Church, which has lost its course; specifically in the current century of mission in Korea. The reasons for the abovementioned idea are as follows. Firstly, Puritanism was not foreign concept to Korean Christians, who have had contact with the concept before. Early missionaries in America fought against Conservatism (or Fundamentalism) and Liberalism. The conservative camp especially tried to hold on to the Westminster Confession of Faith and the authority of the Bible. These were the representatives of Puritan legacies. Puritanism was naturally implanted into Korean soil through early foreign missionaries who preached the Gospel. Therefore, the suggested idea must take on the character not of a creation but of a restoration in terms of the Korean Presbyterian Church. Secondly, it is due to its confidence that the Puritans pursuing points, which tried to establish the whole society on the basis of the Bible, are the answer to the contemporary Korean Presbyterian Church, which has stagnated in both number and quality of faith. The Puritans did not separate faith from the secular world. Instead, they tried to establish their society on the Bible. The Covenant with the church and the state as well as the individual was a strong vehicle for their thoughts. Their ultimate aim was piety in the presence of God. Meanwhile, the early Korean Presbyterian Church adopted the Twelve Articles of Faith and the Westminster Confession of Faith as official creeds. It meant that the Korean Presbyterian Church kept the Puritan point of the Bible and faith from 1884 to the middle of the 1930’s. The faculty of Pyungyang Theological Seminary, which was a unique training school for would-be ministers, taught the Puritan faith and theology thoroughly. However, Korean political changes tremendously influenced her Christianity. During the period of Japanese Imperialism (1919-1945), the early conservative faith and theology had to face the challenge of Liberalism. The whole of the Korean Presbyterian Church submitted to the Japanese iron-fisted rule and Shrine Worship in 1937. However, the Puritan faith and theology were rediscovered through the faith of the few resistors of Japanese rule. After Liberation from Japan in 1945, the antagonism of ideology caused Korea divided into two. On the one hand, North Korea fell under the banner of communism, which thoroughly eradicated the church in terms of its ideology more than the Japanese did. On the other hand, South Korea joined under the banner of democracy and churches were found to be in an unparalleled prosperous condition. The few resistors of Japanese imperialism cried out for the Puritan faith and demanded that the Korean Church should officially repent the sin of Japanese Shrine worship. However, an overwhelming majority consisting of the ecclesiastical authorities rejected their proposal as well as their faith and treated them as religious outcasts. The few resistors detached themselves from the established denomination and formed the Goshin Party. After the separation, schisms of denomination accelerated, because of differences in faith and theology or religious concession. In addition, Pentecostal theology and its spirituality as a substitute to Puritanism were more dominant in Korean Christianity than any other denominations. The Private experience and the charismata of the Holy Spirit were the keys points of the Pentecostal movement. They contributed to the concern and development of Pneumatology in Korean Christianity. However, Pentecostalism made the Presbyterian Church interpret the Bible without theological balance. The church began to seek material blessings instead of spiritual ones and to the pursuit of this world instead of the next. In addition, the Presbyterian Church was only concerned with itself without being indifferent to the ungodly society beyond itself. In conclusion, the restoration of Puritanism, which tried to base both the society and the church on the foundation of the Bible, is the best solution to the future contemporary Presbyterian Church.Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2008.
Church History and Church Policy
PhD
unrestricted
34
Pienaar, Johannes P. "Die verhouding tussen die christologie en etiek in die brief aan die Kolossense (Afrikaans)." Thesis, 2010. http://hdl.handle.net/2263/26816.
Full textAbstract:
The letter to the Colossians was written because of a false or heretic doctrine that threatened the absolute reign of Christ and the fullness of his redemptive action; it claimed the necessity of the inclusion of other redemptive practices such as asceticism and participation in ceremonial rites; robbing the believer of his/her freedom in Christ by lessening the fullness of his victory (Col 2:23). In stark contrast to this, Paul accentuates the absolute uniqueness of Christ (Col 1:12-20); assuring the congregation of the fact that they have died with Christ (Col 2:20), and have been resurrected with Him (Col 3:1). With these indicatives, he calls on the believers in Colossi to live new lives of triumph (Col 2:20-4:6). Excepting the introductory paragraph (Col 1:1-12) and the conclusion (Col 4:7-18), the letter is divided into three parts – Colossians 1:13 to 2:5; 2:6-23; and 3:1 to 4:2. The letter can also be divided into a movement in two parts; an indicative or fundamental part, and an imperative or exhortative part. But this division should not become too much of a focus as Paul's Christological declarations are also found in the exhortative part of the letter (Col 3:1-4:6), and ethical imperatives can be identified in the indicative/instructive part of the letter. In the introductory paragraph, the author expresses thanks to God for the faith of the Colossians; and prays that they may do the will of God, whilst growing in faith and the strength to persevere. The author also calls on the congregation to join him in his expression of thanksgiving, as it is God who has enabled them to become heirs of the light and life of his Kingdom. Accordingly, the first part of the letter tells the tale of their coming to faith – through Christ they were ripped from the darkness and placed under His reign. In the Christological confession that follows the precedence of the Son is described – He is the one who has restored peace and has brought about reconciliation between God and man. It is through Christ that the mysteries of God have been revealed; therefore true knowledge of life is to be found only in Christ. This serves as an exhortation for believers to stand firm in their faith, and in this way avoid being misguided by false doctrines. In the second part, believers are requested to live in close connection with Christ, as they died and were resurrected with Him. This identity in Christ should be the decisive factor in their lives, causing them to live a new life with Christ. In the third part, practical examples are given for when living connected to Christ; summed up with the exhortation to say and to do everything in the name of Jesus Christ. Thus, a logical progression can be identified in the letter; beginning with the reality of the Colossians faith and identity in Christ; and leading into a life lived in accordance with this connection to Christ; accentuating the interconnectedness of Christology and ethics.Thesis (PhD)--University of Pretoria, 2010.
New Testament Studies
unrestricted
35
FAJMON, Blahoslav. "Teorie mluvních aktů v teologii se zvláštním ohledem na prosebnou modlitbu a vyznání Ježíše Krista jako Syna Božího v Markově evangeliu." Doctoral thesis, 2015. http://www.nusl.cz/ntk/nusl-203508.
Full textAbstract:
The purpose of this dissertation is to inquire into the application of the Speech act theory in the field of theology. First, philosophical part introduces distinctive topics of language-philosophy found in Wittgenstein, Austin and Searle. The main focus of this summary lies on Searle`s categorization of speech acts. If we approach Searle`s categorization from the perspective of Wittgenstein`s philosophy, we could understand his categorization in functional and not ontological terms and therefore we find a certain liberty to modify Searle`s categorization with regard to analysed phenomenon. In the beginning of the theological part we analyse the limits of the application of the speech act theory in the case of the confession of faith. Consequently we construct categorization of the speech acts of faith discourse based on its communicative and transformative dimensions. Afterwards we focus on one of the main types of faith discourse, namely the petitionary prayer. During analysis of the petitionary prayer in the Old and New Testament we gradually introduce considerable insights of theologians who applied Austin`s and Searle`s concepts in their work. These are followed up by our own observations. Second section of the theological part of the dissertation is concerned with the application of speech act theory in exegesis of particular texts, namely those passages in Mark`s gospel which speak about Jesus as the Son of God. Speech act theory evidently could not serve to settle exegetical disagreements by always locating the precise illocutionary point of every speech act, however it proves itself as a good tool for conceptual orientation and its application brings valuable insights.
36
Mašatová, Nina. "Vzkříšení Ježíše z Nazaretu jako otázka hermeneutická." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-350695.
Full textAbstract:
The thesis deals with the message of the resurrection of Jesus of Nazareth, which is crucial for Christianity and its relevant hermeneutical approach. In the first chapter we analyze the contemporary hermeneutical context of the message within the Hellenistic and Hebrew cultures. In the second chapter we present an analysis of pre-Pauline faith confessions, Paul's texts and synoptic Gospels focused on targeted formulating of the message for respective communities and their cultural background. The last chapter wants to present some contemporary relevant hermeneutical approaches to this message. One of them could be the so called mythmaking, which emphasizes the necessity of permanent updating of accepted opinions, messages and realities. We can observe the mythmaking process already with the New Testament authors and each and also our generation is expected to bring the message about the resurrection of Jesus of Nazareth to future generations in a relevant way. Powered by TCPDF (www.tcpdf.org)
37
Troskie, Mariza. "Ervaring van mag in konfessionele bybelse berading." Diss., 2003. http://hdl.handle.net/10500/1216.
Full textAbstract:
Text in AfrikaansI wanted to investigate the way people experienced confessional pastoral therapy by conducting a qualitative research study. The role of the pastor were examined as well as the effect of discourses of power and ethics in pastoral counseling. I interviewed clients who were counseled by pastors of the AFM Church (Apostolic Faith Mission). The research supposes that knowledge and power discourses have a major influence in pastoral counseling which is often not accounted for. I wanted to see how clients experienced the effects of these discourses of power and ethics. I furthermore wanted to see how these power discourses could result in clients feeling subordinate to the pastor and his knowledge and the effect that these feelings might have on them. The purpose of this study was not to generalize the experiences of the participants, but rather to set a contextual background of the experiences of power in confessional pastoral counseling.
Practical Theology
M. Th. (Pastorale Terapie)
38
Spohn, Elmar 1967. "Zwischen Anpassung, Affinität und Resistenz : eine historische Studie zu evangelischen Glaubens- und Gemeinschaftsmissionen in der Zeit des Nationalsozialismus." Thesis, 2013. http://hdl.handle.net/10500/18533.
Full textAbstract:
German textGegenstand dieser Studie ist die historische Erforschung der deutschen Glaubens- und Gemeinschaftsmissionen, modern ausgedrückt der evangelikalen Missionen in der Zeit des Nationalsozialismus. Die bisherige Forschung hatte diesen Themenkomplex vernachlässigt. Diese Studie beschreibt, wie sich diese Missionsgesellschaften im Umfeld des nationalsozialistischen Unrechtsregimes verhielten. Da die Quellenlage problematisch ist, wird anhand der Missionsblätter aufgezeigt, wie die Glaubens- und Gemeinschaftsmissionen zur Machtergreifung Hitlers standen. Dabei kristallisierte sich heraus, dass man sich überwiegend abseits von Nationalsozialismus, Rassismus und Antisemitismus positionierte. Allerdings blieb man in den Missionsblättern zur Bekennenden Kirche distanziert. Im Hauptteil dieser Studie kommt ein aus dem Quellenmaterial eruiertes Positionenspektrum zum Vorschein, welches von NS-Affinität bis Verfolgung reicht. Dieses ist an acht biographischen Einzelstudien nachgezeichnet. Schließlich hat sich gezeigt, dass die Schuldfrage in der Nachkriegzeit kaum eine Rolle spielte. Als Ergebnis kann konstatiert werden, dass die politische Ethik der Glaubens- und Gemeinschaftsmissionen nur rudimentär vorhanden war und sich lediglich in Obrigkeitsgehorsam und apolitischer Grundhaltung zeigt.
The subject of this study is a historical examination of the German faith-missions (in contemporary terms: evangelical missions) during the period of National Socialism. This topic has been neglected in scholarly research to date. This study describes how these mission agencies acted in the context of the unlawful regime of National Socialism. Due to a problematic source basis, the attitude the faith missions took towards the ursupation of power by Hitler is demonstrated based on their own periodical publications. It emerges that they largely positioned themselves at a distance to National Socialism, racism and anti-semitism. However these publications also demonstrate a distance to the “Confessing Church”. In the main body the examination of eight exemplary biographies based on detailed sources portrays an array of different positions which range from affinity to the NS-system to persecution. Furthermore the study shows that the issue of failure or guilt hardly played any role in the postwar period. This study leads to the conclusion the political ethics of the German faith missions were only rudimentarily developed, and only evinced themselves in an obedience to the powers that be and in a basically apolitical attitude.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)