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Nakajima, Mamoru George Hesselgrave David J. "A translation of David J. Hesselgrave's Today's choices for tomorrow's mission including an introduction to missiology in contemporary Japan /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1993.Abstract. Includes Japanese translation of Hesselgrave's Today's choices for tomorrow's mission. Includes bibliographical references (leaves 90-95).
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Moore, Howard W. "Building a model to increase understanding of and response to the worldwide mission mandate at China Evangelical Seminary." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Bradford, Kevin David. "The impact of a short-term missions trip on the development of selected intercultural competencies among Brazilian seminary students." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1487.
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Lunde, Joel S. "Curriculum proposals in mission for the Lutheran Brethren Seminary." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.
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McWilliams, Kevin S. "A college course on Romans integrating missiological and theological perspectives." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1567.
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Doran, David M. "Developing and implementing a course on philosophy of church ministry for a Baptist seminary." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Roth, Rosie. "An introduction to missions course for the ECWA Theological Seminary, Igbaja toward a program to develop mission-minded pastors for Nigerian churches /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Biedenbach, Brian R. "Making disciples in current missionary practice in Malawi : an empirical-theological study of religious workers." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97101.
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Thesis (PhD)--Stellenbosch University, 2015.ENGLISH ABSTRACT: The Central African country of Malawi has a population of over 15 million people and more than 500 Protestant missionaries. In spite of an overall sense of partnership and community among missionaries in Malawi, a significant tension exists between the approaches that various Protestant missionaries have taken in their attempt fulfil The Great Commission of Matthew 28. This tension is not limited to Malawi. Missiologists worldwide have identified several different models of mission work. Some of these models emphasize the verbal proclamation of the gospel message while other models emphasize social action and acts of mercy as an equal or primary focus. The purpose of this dissertation is to determine what the dominant models of mission work in Malawi are in practice. Is the emphasis more on gospel proclamation or social action and how does that relate to the commission in Matthew 28? In order to determine this, the researcher 1) investigates the growing tension between various models of missionary work, 2) analyzes various Protestant missionary models as they relate to key passages of Scripture, 3) examines qualitative theological perspectives surrounding the issue of evangelism, social action, Matthew 25, and Matthew 28, 4) conducts empirical quantitative research among missionaries currently serving in Malawi, 5) conducts empirical qualitative research among Christians in the West that have an interest in Malawi’s missionary work, 6) explores normative perceptions of the traditional prioritism model of missionary work, 7) develops a revised praxis for churches in the West that send missionaries to help them become more effective in developing their models of mission. Traditionally, missionaries have focused on gospel proclamation and social action has been a secondary, but important, emphasis. Today, some missionaries elevate social action as a co-priority with proclamation while others practice social action almost exclusively. Many missionaries in Malawi are so focused on social action activities like medicine, general education, and orphan care that they have little time to devote to Bible teaching, baptism, and church strengthening. Christians in the West who have an interest in missionary work in Malawi are naturally concerned about both gospel proclamation and social action. They desire that the physical needs of Malawians would not be neglected, but they also desire that the gospel message would be proclaimed in Malawi and that missionaries would make disciples by teaching all that Christ has commanded. This is why a research project that involves a theological study in relation to an analysis of the praxis of religious workers in Malawi will be useful. It should help both Christians in the West and missionaries in Malawi to maintain priorities that will sustain both gospel proclamation as well as social action in a needy country like Malawi. One of the desired outcomes of this study is to determine the factors that contribute to missionary activity which neglects neither gospel proclamation, nor the physical needs of others. In order to determine these factors, it will be beneficial to ascertain a more thorough understanding of different missionary models and evaluate their potential deficiencies and strengths. The main research question this study addresses is: What are the current models of missionary practice among missionaries in Malawi today and how do those models relate to key passages for missionaries, such as Matthew 28:18-20 and Matthew 25:31-46?
AFRIKAANSE OPSOMMING: Malawi, 'n land in sentraal Afrika, het 'n bevolking van meer as 15 miljoen mense en meer as 500 Protestantse sendelinge. Alhoewel daar goeie samewerking tussen Sending-organisasies is, ervaar hulle wel spanning rakende hulle onderskeie benaderings tot die Evangelisasie opdrag van Mattheus 28. Hierdie spanning is nie beperk tot Malawi nie. Wereldwyd het Sendingkundiges verskillende modelle vir sendingwerk geïdentifiseer. Van hierdie modelle beklemtoon die verkondiging van die Evangelie, terwyl ander die sosiale uitleef van die Evangelie verkondig deur middel van barmhartigheid. Die doel van hierdie proefskrif is om te bepaal wat die dominante modelle van sendingwerk in Malawi in die praktyk is. Is die klem meer op Evangelie verkondiging of op sosiale aksie, en hoe hou hierdie verband met die opdrag in Mattheus 28? Om hierdie vas te stel, gaan die navorser, 1) die toenemende spanning tussen verskillende modelle van sendingwerk ondersoek, 2) die verskillende Protestantse sending-modelle ontleed volgens hulle verwantskap aan kern gedeeltes van die Skrif, 3) empiriese kwantitatiewe navorsing doen onder huidige sendelinge in Malawi, 4) empiriese kwalitatiewe navorsing doen onder Christene in die Westerse wereld wat belangstel in sendingswerk in Malawi, 5) normatiewe begrip van die tradisionele voorkeur model van sendingwerk verken, 6) verbeterde praktyke ontwikkel wat kerke in die Weste, wat sendelinge wil uitstuur, kan navolg om hulle te help met die ontwikkeling van hulle sending-modelle. Tradisioneel het sendelinge op Evangelie-verkondiging gefokus en enige sosiale aksies was wel belangrik, maar van sekondêre belang. Vandag het sommige sendelinge sosiale aksies verhef tot 'n mede prioriteit gelyk aan Evangelieverkondiging, terwyl ander amper eksklusief sosiale aksies bedryf. Vele sendelinge in Malawi is so gefokus op sosiale aksie soos mediese hulp, algemene onderwys, en die versorging vir weeskinders, dat hulle min tyd het om hulself toe te wy aan Bybelse onderrig, doop en die versterking van kerke. Christene in die Weste, wat belangstel in sendingwerk in Malawi, is van nature besorg oor beide Evangelie verkondiging sowel as sosiale aksies. Hulle wil graag hê dat die fisiese behoeftes van Malawiers nie verwaarloos word nie, maar hulle begeer ook dat die Evangelie boodskap in Malawi verkondig word en dat sendelinge dissipels sal maak deur hulle alles wat Christus beveel het, te leer. Dit is die rede waarom dit nuttig sal wees om 'n navorsingsprojek te hê wat 'n teologiese studie insluit rakende 'n ontleding van die gebruike van godsdienstige werkers in Malawi. Dit behoort Christene in die Weste sowel as sendelinge in Malawi te help om prioriteite te handhaaf wat beide Evangelie verkondiging sowel as sosiale aksies ondersteun in 'n behoeftige land soos Malawi. Een van die verlangde resultate van hierdie studie is om die faktore te bepaal wat bydra tot sendingwerk wat nie Evangelie verkondiging verwaarloos nie en ook nie die fisiese behoeftes van ander verontagsaam nie. Om hierdie faktore te bepaal sal dit waardevol wees om 'n deegliker begrip van verskillende sending-modelle vas te stel en hulle potensiele tekortkominge en sterkpunte te evalueer. Die hoof navorsings-vra wat hierdie studie aanspreek is: Wat is die huidige modelle van sendingpraktyk onder sendelinge in Malawi en hoe hou dit verband met kern Skrifgedeeltes vir sendelinge soos Mattheus 28:18-20 en Mattheus 25:31-46?
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Ott, Bernhard. "Mission studies in theological education : a critical analysis of mission training in evangelical Bible colleges and seminaries in Germany and German-speaking Switzerland from 1960 to 1995." Thesis, Open University, 2000. http://oro.open.ac.uk/58072/.
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This is an inquiry into the development of mission studies in evangelical theological education in Germany and German-speaking Switzerland in the light of the paradigm shifts which have been taking place both in theology of mission and in theological education. In particular, the study analyses the recent history (1960 to 1995) of a group of Bible colleges in German-speaking Europe. It outlines recent developments in this group and identifies its contributions to the wider arena of mission studies and theological education. Based on David Bosch's proposal of an emerging ecumenical paradigm of mission, the study analysest he aforementioneds chools. It demonstratest hat, under the influence of the theologyo f Peter Beyerhausa nd the FrankfurtD eclaration,t hese schoolsd efend conservativep ositionsa s a matter of apologeticsa nd are not developingi n the directiono f Bosch's proposal. The thesis identifies hermeneutics as the key issue in the divergence and reflects upon the consequences of such a position both for the schools as well as for Bosch's proposal. Synthesising recent strands of reflection on theological education, the thesis proposes an emerging new paradigm of theological education, which has the potential of serving as a standard for the analysis of theological education in various contexts. The study itself applies this paradigm to the schools in question and demonstrates that the evangelical Bible school movement has historically embodied many of the features for which the 'new paradigm' calls. On the other hand, the thesis shows evidence that accreditation has jeopardised this heritage, and it calls for a review of accreditation procedures. The analysis also reveals that these schools tend to resist changes in the area of contextual and inductive learning. It is argued that theological conservatism causes the schools to resist changes in areas of epistemological significance. Finally, the study critically reflects upon the schools' pattern of change and change resistance. Through the application of the change theories of Kuhn and Macintyre, hermeneutical and epistemological issues are identified as determining factors in the change-resisting attitude inherited by institutionalised conservatism.
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Reed, Rick. "An applied model for communicating theological concepts cross-culturally." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Deng, Haruun L. Ruun. "Holistic theological education training Sudanese Christians in Bible and economically-marketable skills /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Thomas, Bogonko. "Inculturation ecclesial and theological dynamics in East Africa /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Liu, Yinghua. "Theological conflicts between western missionaries and Chinese intellectuals in the sixteenth and seventeenth centuries." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Haney, James Ray. "Toward an ethnic theology an interpretive community approach to theological dialogue and decision /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Lee, Byung-Soo. "The Korean Revival, 1907-1910 a Korean missio-theological perspective /." Theological Research Exchange Network, 1996. http://www.tren.com.
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Lam, Swee Sum. "Kerygmatic hermeneutics : a theology and practice of theological interpretation for The Tabernacle Church and Missions." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12906/.
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In this thesis, I develop an account of how Scripture can be read in the Spirit, in a context like that of The Tabernacle Church and Missions in Singapore. I begin by reflecting on a practice of attending to the Spirit in my church community. I draw from this pneumatology an account of the marks of the Spirit - intoxication, life, participation and revelation of truth - that can help readers discern when they are not only hearing human voices but also the voice of the Spirit. I locate the church’s reading of Scripture within this account of the Spirit’s working. I argue that such a Spirit-led process is the proper context for an interpretation of Scripture that can make for an embodied witness to Jesus Christ in the world. I formulate a theology for this account of interpreting Scripture in the Spirit; I call it kerygmatic hermeneutics. I develop a detailed practical proposal for kerygmatic interpretation. I adapt David Jeremiah Seah’s Participatory Active Listening Prayer Method to produce a method for interpreting Scripture in the Spirit. Kerygmatic hermeneutics includes processes for its own self-criticism – kerygmatic criticism – in relation to the marks of the Spirit. These disciplined processes open readers to discovery, learning and correction in relation to reader dispositions, community devotion, practices, outcomes and impacts. Readers learn to discern together when and to what extent they are (or are not) embodying scriptural truth in a valid representation of Christ’s likeness and God’s glory. Such discernment in a testing and evaluation of the forming of the Body of Christ can help us make an attribution to the efficacy of the Spirit’s presence and activities in the world.
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Newell, Marvin J. "The reconstruction of the curriculum for the Erikson-Tritt Theological College." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Lillard, Robert A. "Integrating evangelism and social service a missiological strategy of the Loma De Luz hospital project, Northern Honduras /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Soerens, Thomas Glenn. "Theological foundations for a contextualized approach to Christian day school education in Honduras, Central America, with practical implications for church and mission strategy." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Whitsett, Mark D. "Semantic coherence theological conceptualization in Word of God communication, a discovery process in a confirmation class setting /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Noeh, Ruediger. "Der Platz der Weltmission im Siegerländer Gemeinschaftsverband historische Entwicklung, theologische Motive, gegenwärtige Einstellung und Perspektiven für die Zukunft = The place of world missions in the communities of the Siegerländer Gemeinschaftsverband : historical development, theological motives, present attitudes and future perspectives /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Burrow, Olan H. "Equipping students of the International Baptist Theological Seminary of East Africa to deal with the issue of polygamy." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Boyles, Morgan Dane. "Evangelism through mission an outreach model for a target community." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0081.
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Bush, Jeffery Scott. "High doctrine and broad doctrine a qualitative study of theological distinctives and missions culture at Lakeview Baptist Church, Auburn, Alabama /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0177.
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Garland, Sidney J. "Teaching missiology at the Theological College of Northern Nigeria." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Geho, Benjamin Francis. "Cross-cultural experiences as an integral part of the field work requirements of the Baptist Theological College of Western Brazil." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Oh, Kyung Hwan. "Korean missionaries in Southern Africa a discussion and evaluation of Korean missionary activity in Southern Africa, 1980-2006 /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11072008-142207/.
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Counted, Agina Victor. "Millennial identities as emerging ecumenical missional paradigm : a critical study of culture as a crisis and opportunity for mission." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97026.
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Thesis (MPhil)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Over the past few decades, discussions around youth identity crisis and missio Dei have become one of the most challenging issues of our time. Given that staying true to self and God is complicated. We seldom come to terms with what our identity should look like in relation to the character and image of God. Just like any experience, a self-discovery experience with the ‘self’ and an attachment relationship with God, is like a rollercoaster ride. The researcher engages the reader in an empirical study that zooms in on the identity crisis of Stellenbosch Christian Millennials in relation to the subcultures of self and God images. Hence, attempting the all-important question: How can a Christian life, lived within the restorative and prophetic context of imago Dei become the milieu in which the youth-in-mission finds an enduring and satisfying identity in a time of crisis? The research is an exhaustive study that draws from the theories of attachment to God, authenticity, and theological anthropology in its exploratory navigations to bring to bear the identity crisis of Christian Millennials who participated in the study. Using a qualitative case study design, the researcher exhaustively gave account to the experiences of the respondents in the study by providing the reader with a robust narrative that explains the identity crisis of Christian Millennials in relation to their self and God images. The hallmark of the study was the observation of a common coping mechanism by way of splitting or self-fragmentation, used by the respondents to deal with their identity crisis as they struggled to remain authentic to self and maintain a positive God image. They dealt with their identity crisis by self-creating a prophetic future within the structural qualities of the self to engage in a relationship between its divine given purpose in an eschatological future and the mission of God. It was this identity crisis that led to an opportunity that enabled the youth-in-mission to interpret their experience in God’s terms. The researcher introduced this opportunity as a coping missional hermeneutic, which is a theological model that allows us to change the frame of our identity crisis to the pattern of the imago Dei in order to tell our stories from the perspective of missio Dei.
AFRIKAANSE OPSOMMING: Tydens afgelope paar dekades het die bespreking rondom die identiteitskrisis van jongmense en missio Dei een van die mees uitdagende aspekte in die hedendaagse lewe geword. Om voortdurend opreg te wees aan die self en God is ingewikkeld. Mense kom nie altyd tot ‘n vergelyk oor die identiteit wat behoort te wees wanneer verwys word na die verhouding tussen die karakter en beeld van God. Soos dit die geval is met enige ander ervaring, kan die ontdekking van die ‘self’ en ‘n persoonlike verhouding met God vergelyk word met ‘n mallemeule. Die navorser betrek die leser by ‘n empiriese studie. Hierdie studie fokus op die identiteitskrisis van Christen jongemense in verhouding tot die subkultuur van die self- en Godsbeelde. Hiermee saam poog die studie om lig te werp op die volgende aspek: Hoe kan die Christen lewe binne die konteks van die imago Dei, ’n kanaal wees vir ‘n voortdurende en genotvolle identiteit tydens ‘n identiteitskrisis? Die studie is komprehensief en is gebasseer op die teorieë van “attachment to God”, “authenticity” en teologiese antropologie. Die teorieë was gebruik deur die navorser om die identitietskrisis van Christen jongmense (Millennials), wie deelgeneem het aan hierdie studie, te beskryf. Die navorser maak gebruik van ‘n kwalitatiewe gevalle studie om te rapporteer oor die ervaringe van die deelnemers aan die studie, deur die leser te voorsien van betroubare stories oor die identiteitskrisis van jong christene in verhouding met die subkultuur van die self- en Godsbeelde. ‘n Uitstaande kenmerk van die studie is die waarneming van die algemene hanterings meganisme van verdeling (splitting) en godsdienstige taal waartydens deelnemers hul identiteitskrisis hanteer en sodoende die ware self te wees en ‘n positiewe Godsbeeld te hê. ‘n Identiteitskrisis het die geleentheid geskep vir jongmense om hul ervaringe van God in Gods terme te interpreteer. Die navorser het deur middel van die geleentheid die coping missional hermeneutic bekendgestel. Dié teologiese model stel ons in staat om die raamwerk waarbinne ons, ons identiteitskrisis beskou, na ‘n imago Dei te verander. Hierdie verandering sal ons help om ons stories uit die perspektief van missio Dei te vertel.
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Mutavhatsindi, Muthuphei Albert. "Church planting in the South African urban context with special reference to the role of the Reformed Church Tshiawelo /." Thesis, Pretoria : [S.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-04222009-113828/.
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Drenas, Andrew J. G. "'The Standard-bearer of the Roman Church' : Lorenzo da Brindisi (1559-1619) and Capuchin Missions in the Holy Roman Empire." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74703f2b-5da1-4a5c-bc77-923f006781f3.
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This thesis examines the missionary work of the Italian Capuchin Lorenzo da Brindisi. Renowned in his own day as a preacher, Bible scholar, missionary, chaplain, and diplomat, as well as vicar general of his Order, Lorenzo led the first organised, papally-commissioned Capuchin mission among the non-Catholics of Bohemia in the Holy Roman Empire from 1599 to 1602, and returned there, again under papal mandate, from 1606 to 1613. This thesis examines Lorenzo’s evangelistic and polemical activities in Central Europe in order to shed light on some of the ways the Capuchins laboured in religiously divided territories to confirm Catholics in their faith and to win over heretics. The introduction explains, principally, the thesis’s purpose and the historiographical background. Chapter one provides a brief biographical sketch of Lorenzo’s life followed by details of his afterlife. Chapter two examines his leading role in establishing the Capuchins’ new Commissariate of Bohemia-Austria-Styria in 1600, and specifically its first three friaries in Prague, Vienna, and Graz. Chapter three treats his preaching against heresy. Chapter four focuses on how Lorenzo, while in Prague, involved himself directly in theological disputations with two different Lutheran preachers. The first dispute, with Polykarp Leyser, took place in July 1607, and dealt with good works and justification. The second, with a Lutheran whose name is not known for certain, and which occurred in August 1610, concerned Catholic veneration of the Virgin Mary. Chapter five analyses the Lutheranismi hypotyposis, Lorenzo’s literary refutation of Lutheranism following additional contact with Polykarp Leyser in 1607. The conclusion considers briefly the effectiveness of Lorenzo’s apostolate and closes with a review of the thesis as a whole.
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O'Rourke, James Colin Daly. "Globalization or liberation theology? : an examination of the presuppositions and motives underlying the efforts toward globalization." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23730.
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This thesis will critically examine the project on globalization as articulated by the Association of Theological Schools in the United States and Canada (ATS) in an effort to uncover the presuppositions and motivations that underlie the project, and to situate them historically and with reference to current North American trends in education and politics. It will argue that the project, as it has been described and defined, comes out of the ethos of Protestant liberalism, particularly as this is embodied in missiology and the 19th century Social Gospel Movement, and that this liberal foundation has been influenced since the 1960's in North America by the Civil Rights Movement, the Women's Movement and the more recent concern related to minorities and North American pluralism. Although lip service is paid to evangelism, ecumenism and interreligious dialogue, the globalization agenda is expressed in terms of social ethics, predominantly justice or liberation theology.
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Dundon, Colin George History Australian Defence Force Academy UNSW. "Raicakacaka : 'walking the road' from colonial to post-colonial mission : the life, work and thought of the Reverend Dr. Alan Richard Tippett, Methodist missionary in Fiji, anthropologist and missiologist, 1911-1988." Awarded by:University of New South Wales - Australian Defence Force Academy. School of History, 2000. http://handle.unsw.edu.au/1959.4/38694.
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This thesis contributes to the literature on the history of the transition from colonial to post-colonial in the Pacific. It explores the contribution of an individual to this transition, Rev. Dr. Alan Richard Tippett, as a focus for illuminating the struggles in the transitions and the development of post-colonial theory for mission. Alan Richard Tippet sailed to Fiji as an ordained Methodist missionary in 1941. He was a product of a Methodist parsonage and heir to the evangelical and revival tendencies of the Cornish Methodism of his family. He began his missionary career steeped in the colonial visions of the mission enterprise fostered by the Board of Missions of his church. He was eager to study anthropology but was given no chance to do so before he left Australia. He pursued his study of anthropology and history in Fiji and began to question the paternalism of colonial theory. Early in his time in Fiji he made the decision to join with those who sought change and the death of colonial mission. In his work as a circuit minister, theological educator, writer and administrator he worked to this end. He developed his talent for writing and research, encouraging the Fijian church to take pride in its past achievements. He became alienated from the administrators of the Australasian Methodist Board of Missions and could find no place in the Australian church. In 1961 he left Fiji and began a course of study at the newly formed Institute of Church Growth in Eugene, Oregon. This led him into the orbit of Donald McGavran and the newly emerging church growth theory of Christian mission. Although his desire was to enhance the study of post-colonial mission in Australia he could not find a position to support him even after he gained a PhD in anthropology from the University of Oregon. After research in the Solomon Islands he returned to the USA to assist Donald McGavran in the formation of the now famous School of World Mission at Fuller Theological Seminary, Pasadena. While at Fuller he exercised considerable influence in the development of missiological theory and especially the application of anthropological studies in post-colonial mission. Although he contributed to both the ecumenical and evangelical debates on mission, he found himself caught up in the bitter debates of the 1960s and 1970s between them and, despite all efforts to maintain links, lost contact with the ecumenical wing. Retiring to Australia in 1977 he found that his world reputation was not recognised in his native land. He continued his work apace, although he was deeply saddened by the ignorance he found in Australia and by his continued rejection. He finally donated his library to St. Mark???s National Theological Centre. He died in 1988 in Canberra.
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Kriel, Pieter Frederik. "Workers for the harvest producing and training the leaders the church needs to fulfil its missionary task /." Thesis, Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-09252009-012852/.
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Hirsch, Andreas. "Protestantische theologische Ausbildung in Tansania: Deren Geschichte, Hintergründe und Gestalt in den Anfängen." Diss., 2002. http://hdl.handle.net/10500/602.
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In der Arbeit geht es um die Geschichte der protestantischen theologischen Ausbildung in Tanganyika, dem Festlandteil des späteren Tansania. Es ist hauptsachlich ein Teil der Geschichte der protestantischen Missionen aus Deutschland und den USA, die diese in Tanganyika geschrieben haben. Allerdings wäre die theologische Geschichte ohne das Wirken der Einheimischen nicht denkbar. Ihr Wirken war aber - bedingt durch deren Status - mehr im Hintergrund. Begonnen hat die theologische Ausbildung erst zwischen den beiden Weltkriegen. Eine konstante Ausbildung an einem Ort gibt es erst seit der Gründung der Schule in Makumira in den fünfziger Jahren. Die ersten Forderungen nach einer theologischen Ausbildung gab es
allerdings bereits vor dem ersten Weltkrieg. Bedingt durch den ersten Weltkrieg und die Repatriierung der Deutschen kam es im Bereich der Bethel Mission zu Notordinierungen. Eine weitere Folge war, dass durch eine Vereinbarung zwischen der Leipziger Mission und der
Augustana Lutheran Mission, diese treuhänderisch die Leipziger Gebiete übernahm. Dadurch kam diese Mission nach Tanganyika. Nach der Rückkehr blieben die Amerikaner dort. Wiederum durch die Folgen des 1. Weltkrieges konnten die Deutschen nicht mehr in der Weise missionieren, wie sie dies fruher getan hatten. Man erkannte schnell, dass man die Strategie andern musste. Die Betheler Mission sandte sogar einen Missionar aus, der sich um den Aufbau einer theologischen Ausbildung kummern sollte. Doch kam es dazu zunachst nicht. Wie bei vielen weiteren Verzporgerungen war hier die Arbeitsbelastung und der chronische Geldmangel der Mission ursachlich. Dies gait fur alle deutschen Missionen. Doch waren sie zum Handeln gezwungen, da sie durch den Staat Vorgaben im Bereich der Schule und der
Lehrerausbildung hatten. Diese Vorgaben bewirkten, dass man auch das Niveau der Pastoren heben musste. Die Betheler Mission hat noch in den zwanziger Jahren einen Pastor nach einer kurzen Schulung ordiniert. Danach setzten sich die Krafte durch, die eine Ordinierung Einheimischer
ablehnten. Durch das Wachstum der Kirche und dem Drangen der (einheimischen) Altesten wurden dann immer wieder von den jeweiligen Missionen Versuche unternommen, eine Ausbildung
aufzubauen. Den ersten wirklichen Kursus boten die Leipziger 1933/34. Auch die anderen Missionen mussten aufgrund der Notwendigkeit eine Ausbildung und Ordination anbieten. Teilweise wurde ohne Ausbildung ordiniert. All dies war nicht befriedigend und durch den Devisenmangel immer eine vorubergehende Erscheinung. 1935 machte die Betheler Missionsgesellschaft einen Vorstoss und regte konkret den schon zuvor geausserten, aber nie umgesetzten Gedanken einer gemeinsamen Ausbildung erneut an. Mit diesem Vorstoss setzte sich der Gedanke fest und wurde verhandelt. Leider spielte bei aller Devisenknappheit auch noch Konfessionalismus eine Rolle, so dass die Grundung dieser gemeinsamen Schule beinahe gescheitert ware. Man konnte sich dann doch noch einigen und beschloss die Grundung dieser Schule dem noch zu grundenden Missionskirchenbund (MKB) zu uberlassen. Durch Verzogerungen bei der Planung und dem Aufbau der gemeinsamen Hirtenschule kam es wiederum zu Notausbildungen und Notordinationen im Bereich der Missionen. Zum einen waren nicht die Mittel vorhanden, die Gebaude aufzubauen, zum anderen waren die personellen Moglichkeiten begrenzt. Mit hinein spielte auch hier wieder Kirchenpolitik, dass namlich eine Person nicht Leiter sein konnte, weil sie eine nicht konfessionsgebundene Schule wollte. Um sich dann durchz setzen, stellten die Leipziger die anderen Missionen vor vollendete Tatsachen und planten die gemeinsame Schule in ihrem Gebiet unter der Leitung eines ihrer Missionare. Notwendige Heimataufenthalte und der Tod eines fur die Leitung der Schule vorgesehenen Missionars bewirkten weitere Verzogerungen. Nachdem dann im Lauf der Zeit die notwendigen Gebaude erstellt worden waren und das Lehrerkollegium aus den
verschiedenen Missionen so zusammengestellt worden war, dass alle dies akzeptieren konnten, wurde die Eroffnung auf den Oktober 1939 festgesetzt. Doch durch den Beginn des 2. Weltkrieges und den damit verbundenen Auswirkungen auf Tanganyika war die Eroffnung
nicht mehr moglich. Die Ausgustana Lutheran Mission ubernahm dann die Arbeitsgebiete der Deutschen. Zu Beginn arbeiteten die Deutschen zwar noch an ihren Platzen, wurden aber dann doch im Laufe der Zeit interniert. Obwohl der Leiter des MKB, Paul Rother, sich noch leidenschaftlich und mit grossr Opferbereitschaft fur die Eroffnung der Schule einsetzte, lehnte die Mission vorlaufig ab. Nachdem auch Paul Rother und weitere Deutsche interniert waren und das Ende
des Krieges nicht absehbar war, setzte sich die Einsicht bei den Leitern der Augustana Lutheran Mission durch, dass man eine Schule benotigt, um die Missionare zu entlasten und um die Bedurfnisse der Gemeinden befriedigen zu konnen. Daher betraute man Dr. Reusch mit einem
Lehrauftrag. So wurde wahrend des Krieges der erste Kursus unter der Leitung der Amerikaner durchgefuhrt. Auch wahrend des Krieges kam es zu Notordinationen, teilweise verbunden mit kurzen Kursen.This work is about the history of the protestant theological education in Tanganyika, the continental part of the later Tanzania. It is part of the history of the protestant missions from Germany and USA which they have written in Tanganyika. The history of the theological education wouldn't be conceivable without the work of the residents. But their work was - because of their status - more in the background. Theological education began only between the two world wars. A constant education at one place came only in the fifties with the foundation of the school in Makumira, But the first demand for theological education was before the 1st world war. Conditional on the 1st world war and the repatriation of the Germans the Bethel Mission ordained residents because of the necessity. As a further result the Augustana Lutheran Mission came to Tanganyika because of an agreement with the Leipzig Mission. Augustana hold the areas of the Leipzig Mission in trust. After the Germans came back the Americans didn't leave Tanganyika. Again as a result of the 1st world war the Germans couldn't work anymore as they did before. They soon recognized that they had to change the strategy. The Bethel Mission even sent a missionary to Tanganyika for the reason to set up theological education. But at first it didn't got around to it. As the further delays the work-load and the chronic lack of money have been the causality. This applied to all German missions. But the missions had to handle because of the preconditions of the State in the sector of schooling and teachers education. These preconditions have been a cause why they had to lift up the standard of the pastors, too. The Bethel Mission then ordained as late as the twenties a pastor after a short education. Afterwards those people who refused ordination prevailed against the others. But because of the growth of the church and the urge of the (resident) elders to ordain pastors the several missions tried to keep building theological education. The first real course has been offered by the Leipzig Mission in 1933/34. The other Missions had because of the strong need to offer theological education and ordination, too. Sometimes they ordained without education. This hasn't been satisfactory and because of the lack of money the education was temporary. 1935 the Bethel Mission did a new advance and encouraged concrete the thinking about the idea of a common theological education. This idea has been uttered in the past but hasn't been put into action. With this advance the idea was fix in the minds and negotiated about. Unfortunately the denominationalism came to the lack of money. Therefore the founding of the common school nearly couldn't managed. But the Missions could agree and decided to found the school after the foundation of the missions church federation. Because of delay in the planning stage and the building of the common theological school some missions did education and ordination for their own because of the need. On the one side there was a lack of money to build the buildings and on the other side there was a lack on personnel, too. This situation was complicated because of church politics. One person couldn't be the leader of the school because he didn't want to built a confessional school. But the Leipzig Mission prevailed against the other missions and planned the common school in their area under the leadership of one of their own missionaries. Necessary furlough and the death of one person which was planned to lead the school caused further delay. After finishing the buildings within the time and combining the teaching staff out of the various missions in a way that all could accept, the opening of the school as decided on October 1939. But the school couldn't be opened because of the outbreak of World War Two and its effects on Tanganyika. The Ausgustana Lutheran Mission then took care for the areas of the German Missions. In the beginning the Germans could stay and work, but within the time they have been interned. Even though the leader of the mission church federation Rother struggled passionately and with great readiness to make sacrifices for the opening of the school the mission refused temporary. After the internment of Rother and other Germans and the fact that the end of the war was not foreseeable, the leaders of the Augustana Lutheran Mission recognized that they needed a theological school to exonerate the missionaries and to meet the needs of the churches. Therefore they entrusted Dr. Reusch with a teaching assignment. In this way the first theological course under the leading of the Americans came into being while the 2nd World War. While the World War there have been ordinations because of the need, too. Some of the new pastors have been teached in short courses. Short after the War the Augustana Lutheran Mission began with the foundation of a permanent theological education. In the first time the school was in Lwandai because there have been suitable premises. Later these haven't been sufficient any more and the school was moved to Makumira. The school gradual has been extended and built up. Today it is part of the Lutheran Tumaini University.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)
35
Eisinger, Thomas. "Theologische Ausbildungsstätten und ihr Beitrag zur Persönlichkeitsentwicklung ihrer Studierenden im Blick auf Mission: eine exemplarische Konzeptentwicklung am Beispiel des Theologischen Seminars der Liebenzeller Mission = Theological Seminaries and their contribution to the personality development of their students in respect to mission: an exemplary development of a concept for theTheological Seminary of the Liebenzell Mission." Thesis, 2007. http://hdl.handle.net/10500/2555.
Full textAbstract:
Text in GermanBased on the "Cycle of mission praxis" developed by Karecki the present study develops a model for personality development for institutions of theological training. This model presents a conceptual framework which these institutions can use to develop a concept for the personality development of their students. The model serves as methodological basis for the development of character traits which qualify a prospective full-time Christian worker for his/her ministry in the kingdom of God. In a second step the model will be applied to the specific context of the Theological Seminary of the Liebenzell Mission (ThSLM). This requires a context-analysis which grapples with the societal developments during the last decades in Germany with a special emphasis on the developments in German evangelicalism. The analysis also deals with the ThSLM. And it focuses on the individual student with his/her development and potential. The theological reflection develops framework principles of a biblically oriented anthropology, points out the pastoral theological demands of potential employers, and relates these insights to Clinton's discoveries regarding leadership development. The next chapter deals with the theme of identification. The question of motivation is central for a concept like this. This applies also to the expectation with regard to the motivation and views of lecturers who teach in a school which is committed to a triadic view of education. These investigations lead to the development, definition and description of spiritual and social quality markers which are expected from future fulltime ministers in mission work and which are therefore part of the curriculum of the ThSLM. The development of the concept is rounded off by the explication of concrete steps for its implementation. These steps show how an institution can assist students in the development of these quality markers. The present study develops a model and applies this model by means of an example. The model answers to the call which repeatedly appears in missiological debates for a comprehensive, holistic development of spiritual leaders. The study points out which steps institutions for theological training can undertake to contribute to this goal in the early phase of ministry preparation.
Missiology
D. Th. (Missiology)
36
Mare, Leonard Philippus. "AGS-pastore se belewenis van hulle teologiese opleiding." Thesis, 2008. http://hdl.handle.net/10210/208.
Full textAbstract:
Theological training is in a crisis worldwide. Although the role that Theological Seminaries have fulfilled is acknowledged, there is a growing concern about the ability of these institutions to serve the upcoming generations of Christian leaders. Some warn they may not be well tailored for our post-modern age. Many people feel that the Seminary as an institution is in danger of extinction due to irrelevancy. Seminaries, in general, are perceived as not connecting to the needs of today’s church. The Auckland Park Theological Seminary (ATS), whose training is the subject of this research, is not excluded from this concern of the Church for relevant theological training. Many pastors of the AFM of SA are of the opinion that the training offered at the ATS does not effectively train pastors for the ministry. The purpose of this research is to investigate and describe how pastors who studied at the ATS experienced their theological training, as well as to offer guidelines to the Church and the ATS to develop a more effective model for theological training. Semi-structured, phenomenological interviews were conducted with a number of pastors. These interviews were taped with their permission. The question asked during each interview was: “How do you experience the theological training offered at the ATS as preparation for the ministry?”. The research has revealed a number of themes and sub-themes that should be addressed by a new model for theological training. They are as follows: • There is a need of a thorough theological education as foundation, especially in the areas of Bible knowledge and Dogmatics. • The focus of the training is mainly cognitive and not practical. There should be a greater emphasis on the “how” of doing ministry. • The respondents indicated that they have a need that their own spiritual gifts and ministries should be developed. • They experience a lack of training in interpersonal skills. There is especially a need for training on how the pastor’s family should effectively function in ministry. • The research has shown that the ATS should take co-responsibility to develop the character and spirituality of their students. • The students expressed a need that the lecturers should be their mentors. • The greatest needs were in the areas of management and ministerial skills. The students felt that they were not adequately prepared in the areas of leadership, management of personnel, team building, developing a vision for ministry, marketing and funding, preaching and communication skills, how to mobilize the members of their churches, the Missiological purpose of the Church, youth – and children’s ministry, the planning of church services, music and worship, technical skills such as video productions, the use of multimedia, and computer skills, and general skills such as the practice of the sacraments, hospital visitation, and the role of statistics. • The research has shown that the students have a need for specialized training in accordance with their gifts and ministries. Based on these results, guidelines are then offered for a more effective model for theological training.Dr. B.J. Geyser
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Wren, C. Michael. "R.B.C. Howell and the theological foundation for Baptist participation in the benevolent empire." Thesis, 2007. http://hdl.handle.net/10392/445.
Full textAbstract:
This dissertation examines the theological writing and preaching of Robert Boyte Crawford Howell, Southern Baptist pastor, editor, author, and denominational leader in the mid-nineteenth century. It argues that Howell promoted Baptist denominational participation in what many historians call "the benevolent empire" by demonstrating in his soteriology, ecclesiology, and eschatology the consistent connection between divine sovereignty and human responsibility in God's mission to the world. The dissertation demonstrates that Howell responded to the challenges brought to the burgeoning missions and benevolent movement among Baptists, particularly from antimission Baptists, populist Arminian, the Restoration Movement, pedobaptists, and Landmarkers, by constructing a theological foundation for the church's mission built upon a carefully integrated view of divine sovereignty and human responsibility.
Chapter one outlines the rise of the missions and benevolent movement among American denominations in the nineteenth century, known by historians as "the benevolent empire," giving attention to the beginning of Baptist denominational work. The chapter further describes Howell's ministerial labors on behalf of missions and benevolence throughout his ministry and the desire he articulated to provide a solid theological foundation for the movement.
The dissertation is organized according to systematic-theological categories in order to demonstrate the integration Howell endeavored to achieve in each doctrine in the midst of pressures from various opponents. Chapter two analyzes Howell's view of the divine decrees, providing analysis of his position on election and reprobation. Chapter three analyzes Howell's views on human depravity and the role of the Holy Spirit in the regeneration of the soul and revival in the church. Chapter four analyzes Howell's view of Christ's work on the cross, focusing on the covenant of redemption, the nature and extent of the atonement, justification, faith, repentance, sanctification, and perseverance. Chapter five sets forth Howell's convictions about God's mission for the church, the polity that God had ordained for the accomplishment of that mission, and the proper perspective on cooperation with other believers for the sake of missions. Chapter six explains Howell's postmillennial convictions and the impetus his missions and benevolent work received from this doctrine. Chapter seven contains a summary, conclusion, and prospects for future research.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Wilhelm, Hans-Martin. "Walking far together: Theological education and development in African pastoral formation." Thesis, 2003. http://hdl.handle.net/10500/1207.
Full textAbstract:
1 online resource (388 leaves)This study examines the intersubjectivity of issues related to pastoral formation. It argues that a local theology of pastoral formation in the African context is most transformative when theological education and development are woven together in a synergistic approach. Such a model of local theology can result from a well thought out synergy between educational theories, developmental theories and theology. It is further argued that equipped pastoral leaders and healthy churches are at the heart of the process for holistic transformation. As such, this study proposes a philosophy and praxis that relevantly addresses the intersubjective context of leadership formation in the African context. It intends to challenge the church in Africa to redefine its task and itself in the face of the social problems posed on all levels of African life.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)
39
Sakala, Foston Dziko. "A study of the history of the theological education in the Dutch Reformed Church Mission in Zambia and its role in the life of Zambian christianity." Diss., 1996. http://hdl.handle.net/10500/17653.
Full text
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Kame, Greg Sako. "Predestination in scriptures and reformation traditions : towards deconstructing paradigms for soteriology in a proposed Cameroon Baptist theological treatise." Thesis, 2013. http://hdl.handle.net/10500/10563.
Full textAbstract:
In the wake of the 19th century, the protestant reformation in Europe that led to the formation of mainline reformation traditions began impacting and shaping ministry in Africa, through missionary activities. But the clarion call for Africa’s renaissance was also a wakeup call for the African church to move from being consumers of the ‘imported’ theology brewed from a European perspective and take some responsibility in producing her own theology, which can be viewed and understood with an African cultural lens. If Africa must achieve the much needed renaissance, the church certainly has an indispensable role to play. But how can there be a meaningful church praxis in African polities without a solid contextualized theological foundation? Therefore in this project, I justify the need for a biblio-centric African theology by making a case for the Cameroon Baptist Convention in the Republic of Cameroon.
I argue that, to be able to solidify its foundation and enhance its Christian theological praxis in the society, a Cameroon Baptist Theological Treatise is needed in the Cameroon Baptist Convention. One that would contain well delineated and defended theological tenets required of an independent Christian denomination in Africa. Central to the development of this treatise is the development of a soteriology with a cognitive theological understanding of divine predestination. To develop a correct soteriology for this purpose, a process is required, one that would need to use sound theological principles to ensure a biblically accurate and theologically sound doctrine of soteriology as the point of departure. As an evangelical systematic theological research, I attempt in this project to deconstruct biblical and theological paradigms from scriptures and reformation traditions, which the Cameroon Baptist Convention leaders could use as tools in the process of delineating and defending their own tenets on soteriology in the proposed theological treatise. It begins by gathering data from reformation traditions and scriptures on predestination and moves on to construct theories that would not only help the Cameroon Baptist Convention leaders to develop a soteriology but also be fundamental to developing other relevant doctrines needed in the proposed Cameroon Baptist Theological Treatise.Philosophy & Systematic Theology
D. Th. (Systematic Theology)
41
Walton, Karma Denise. "The Wesleyan Quadrilateral in conversation with The African Triple Heritage Thesis: developing a new theological resource to aid in coherent moral discourse between Ugandan and North American United Methodists." Thesis, 2019. https://hdl.handle.net/2144/37045.
Full textAbstract:
There is an ongoing crisis between Ugandan and North American United Methodists related to global missional partnerships and the financial ethics of international donor funds. For nearly a decade, these two parties worked together around the themes of global partnerships in mission and ministry. Today, these relationships are broken and communication has been severely impacted due to allegations of mismanaged funds on the episcopal level in East Africa. After reviewing existing literature focused on communication, moral decision-making, conflict resolution, and cultural and intercultural competency from both western and African perspectives, I invited two theological resources into a conversation. As parties involved in conflict address problems of communication and moral decision-making, the deeper issues of cultural and intercultural awareness can be examined. This research intentionally took a small step toward the larger goal of conflict forming a new theological resource for shared coherent moral discourse.
42
Banda, Zuze Johannes. "African renaissance and missiology : perspective from mission praxis." Thesis, 2010. http://hdl.handle.net/10500/4136.
Full textAbstract:
This thesis is an endeavour to participate in the call for the African Renaissance from a missiological perspective. The study observes how the debate about this African ‗dream‘ persists in the domain of intellectuals and political leaders. It recognises as timely the opportunity to contribute theologically to the development of the renaissance concept. It also observes that ordinary people have jumped onto the African Renaissance bandwagon albeit for reasons that are mainly sentimental. Hence a two-fold appeal to protagonists of the African Renaissance movement: firstly, to be inclusive of all stakeholders especially ordinary people who should be both participants and co-beneficiaries; secondly, to consider spirituality as an indispensable factor in birthing this African ‗dream‘. To help arrive at a well-considered argument the study discusses a brief history of Africa‘s economic, social and political development. Central to this history is how the human factor, actively or inadvertently, and the natural factors have devastated the continent thus necessitating a rebirth. The study notes how especially the political economy and issues of good governance of African states are key concerns to the protagonists of the renaissance movement. It also notes the establishment of structures and policies in addressing these concerns. These interventions are hoped to improve the continent‘s image towards its global counterparts and to lift the hopes of distraught African peoples. The prospect of their success in terms of probabilities and/or perceptions is discussed and Missiologically critiqued. An overview of these endeavours has led to the observation of a lingering chasm of the absence or the apparent sidelining of African spirituality as a necessary component of the African Renaissance discourse. As a major thrust of this thesis the spiritual notion of ‗rebirth‘ is advanced. The basis for this argument lies in the ‗rebirth‘ concept that is inherent in many religions, faith formations and philosophies akin to African spirituality. It is on this understanding that a Missiological dimension is build. In introducing this spiritual dimension towards an African Renaissance a Missiological methodology of a seven pointed praxis cycle is proposed and unpacked. In deconstructing this methodology real models are presented as examples to illustrate Missiology‘s contextual life-long learning philosophy.Christian Spirituality Church History and Missiology
D. Th. (Missiology)
43
Kagema, Dickson Nkonge. "Leadership training for mission in the Anglican Church of Kenya." Thesis, 2008. http://hdl.handle.net/10500/3252.
Full textAbstract:
Using the “four-selves” Mission Strategy of self-governance, self-support, self-propagation and self-theologizing as an analytical tool, this study assesses the theological training of church leaders (clergy and laity) in the Anglican Church of Kenya (ACK) with regard to context, relevance and viability. Though the ACK has been in Kenya since 1844, and has been involved in vigorous evangelization, it has not grown to be fully self-governing, self-supporting, self-propagating and self-theologizing. This is evidenced mainly by its flawed theological training system which is neither relevant nor viable.
The study is in ten Chapters. The first Chapter contains the introductory material, while the second Chapter gives the general overview of the ACK focusing on its growth and training needs. The ACK is a rapidly growing Church experiencing a growth of about 6.7 per cent per annum, yet she is not necessarily happy as she is not able to produce sufficient and well-trained personnel to match this growth. The third Chapter traces the history of pastoral training in the ACK, while Chapter four assesses the curriculum used to prepare church leaders in the ACK. This curriculum is uncontextualised hence irrelevant to the current Kenyan society. Chapter five evaluates the six ACK Provincial Theological Colleges. These colleges are inadequate and economically under-utilized hence not viable. The sixth Chapter underscores the importance of training Lay Church Leaders in the ACK through Theological Education by Extension (TEE), an effective training model which has failed because the ACK leadership has failed to prioritize it. The seventh Chapter discusses the main challenges encountered by the ACK in her leadership training and shows that these challenges are vital measures for improving theological training in the ACK. Chapter Eight examines the relationship between Christian Mission and Theological Training and it comes out clearly that Mission and Theology are inseparable entities. In the ninth Chapter, the author basing his arguments on the various findings in this study suggests some possible ways through which the ACK can improve her training systems. Chapter Ten concludes that if the ACK has to succeed in her mission she has to prioritize the training of her leaders.Church Spirituality, Church History & Missiology
D. Th. (Missiology)
44
Olabimtan, Kehinde Olumuyiwa. "A comparative and theological evaluation of the interface of mission Christianity and African culture in nineteenth century Akan and Yoruba lands of West Africa." Thesis, 2002. http://hdl.handle.net/10413/3753.
Full textAbstract:
This study explores the dynamics at play in the nineteenth century interaction between European mission Christianity and the peoples and cultures of West Africa with Akan (Gold Coast) and Yoruba (Nigeria) lands serving as the model theatres of the interaction. It appreciates the fact that in a context such as West Africa, where religious consciousness permeates every aspect of life, the coming of the Gospel to its peoples impacted every aspect of the social and religious lives of the people. Chapter one sets the agenda for the study by exploring the dynamics involved in the transmission of the Gospel as it spread from Palestine to the Graeco-Roman world, medieval Europe, Enlightenment Europe and, later, Africa in the nineteenth century. It also defines the limits of the study to the period 1820-1892. Chapter two explores the religious and the cultural environments that gave shape to the modem European missionary movement. It highlights the features of the European Reformation that were factors in defining missionary methods in West Africa. It also emphasizes the subtle infiltration of Enlightenment ideals-the primacy of Reason, the way of Nature, and the idea of Progress-into missionary consciousness about Africa and its peoples. Chapter three delineates the religious and the cultural milieus of West Africans in contrast to that of European missionaries. It underscores the integral nature of religion to the totality of life among West Africans. It also contrasts the socio-political conditions of Akan land and Yoruba land in the nineteenth century while appreciating the rapid changes impinging on their peoples. Chapter four explores how the prevailing realities in Akan and Yoruba lands defined the fortunes and the prospects of the missionary message among the people. In doing this, it draws from four model encounters of mission Christianity with West African peoples and cultures. In Mankessim, the deception associated with a traditional cult was exposed. At Akyem Abuakwa, the contention between missionaries and the royalty for authority over the people led to social disruption. The resistance of the guild of Ifa priests to Christian conversion and the assuring presence of missionaries to the warrior class created ambivalence at Abeokuta. Ibadan offers us an irenic model of interaction between mission Christianity and West African religions as Ifa, the Yoruba cult of divination, sanctioned the presence of missionaries in the city. Chapter five reflects on the issues that are significant in the interaction of the Gospel with West African cultures. It appreciates the congruence between the Gospel and West African religious worldview. It assesses the impact of missionary methods on the traditional values of West Africans, appreciating the strength and the weaknesses of the school system, the value of Bible translation into mother-tongues, and the contextual relevance of the mission station method of evangelization. It also explores the meaning of Christian conversion in West Africa using the models of A.D. Nock, John V. Taylor and Andrew F. Walls. Chapter six concludes with Andrew Walls' three tests of the expansion of Christianity. The conclusion is that in spite of the failures and weaknesses of some of the methods adopted by European missionaries in evangelizing West Africa, their converts understood their message, domesticated it according to their understanding and appropriated its benefits to the life of their societies.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Spohn, Elmar 1967. "Die Allianz-Mission und der Bund Freier evangelischer Gemeinden (BFeG): die Geschichte ihrer Beziehung und deren theologische Begründung = The German Alliance-Mission and the Federation of Free evangelical Churches in Germany: the history of their relationship and its theological rationale." Thesis, 2007. http://hdl.handle.net/10500/2427.
Full textAbstract:
This thesis describes the unique transition of the German Alliance-Mission (GAM) from an
interdenominational faith mission to a denominational church mission agency. This process
was begun and developed by the affiliation on the Federation of Free Evangelical Churches in
Germany (FFEC). The GAM was in the beginning stage an intentionally interdenominational
mission agency. Their founding fathers Carl Polnick and Fredrik Franson were against denominationalism.
Therefore they could not imagine approaching one particular denomination
to work together. However, in the 1920's the GAM became more denominationally minded
through the influence of the new mission leaders. After World War II the leaders of GAM and
FFEC began to negotiate about cooperation. In 1960 the FFEC leaders asked their individual
congregations to support the GAM only. In 1975, it became necessary to record an agreement.
This agreement made the GAM the official world mission organisation of the FFEC in
Germany.Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
46
Magagula, Paul Zondi. "Towards the millennium: a critical theological exploration of the Seventh-Day Adventist church's engagement with the poor in Soweto." Thesis, 2019. http://hdl.handle.net/10500/25604.
Full textAbstract:
The Seventh-day Adventist Church is one of the youngest Christian denominations in modern history. It is also one of the smallest, numerically, in South Africa. However, because of the church’s high evangelistic zeal Adventists can be found in almost every part of South Africa. From a motley figure of about 3500 at the time of the church’s legal organisation in 1861, Adventists now number about 18 million globally. There is a notable presence of Adventists in Soweto, west of Johannesburg.
In this study, the focus is on how the Adventist church responds to the phenomenon of poverty in Soweto. The intent is to identify current activities of the church relative to poverty alleviation, actual or possible weaknesses in the church’s response to poverty and whether these are consequences of socio-theological or other factors in the structures and institutions of the church. The end of the study will be a propositional discourse that will suggest pointers towards a more relevant and sustainable poverty alleviation programme informed by sound theological, practical pastoral and developmental considerations. This work is a missiological study focusing on Soweto, seeking to critically assess the extent to which Adventists are involved in alleviating poverty in Soweto.
It also explores a model by which they can successfully and redemptive encounter the poor at their point of need. Although the main focus will be given to the missiological task of the Adventists of Soweto, the study will also integrate other disciplines to deal with sociological and political considerations. The approach adopted in this study is a pastoral contextual approach of doing theology in Soweto. Within this contextual approach I shall apply the pastoral cycle since this method converges with other relevant methods of analysis and social critique.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
47
Masuku, Mnyalaza Tobias. "Rev J.L.R. Rammala : a case study of an African missionary." Diss., 1998. http://hdl.handle.net/10500/18155.
Full textAbstract:
Text in EnglishThis dissertation examines the missionary activities of Rev. J.L.R. Rammala of the Uniting Reformed Church in Southern Africa (URCSA) which was formally called the Dutch Reformed Church in Africa (DRCA). Rev. Rammala worked among the Bushmen (San) of Botswana as a missionary from 1973 to 1980. The study examines how the DRCA as a·· product of Western missions, developed its own understanding of mission when judged through the mission activities of Rev. Rammala in Botswana as a case study. This understanding of mission is judged against the background of the survey of the debate on Third World missions, and the DRCA's involvement in intercultural mission.
Christian Spirituality, Church History and Missiology
Th. M. (Missiology)
48
Ramp, Stephan. "Jüngerschaft und Mission: der Nachfolgebegriff und seine Konsequenzen für die missionale Befähigung." Diss., 2020. http://hdl.handle.net/10500/27720.
Full textAbstract:
Text in German with summaries in German and EnglishIn der Auseinandersetzung um Mission in einer zunehmend nach-christlichen Zeit und die Rolle der Kirche darin findet das Konzept der Jüngerschaft vermehrt Beachtung. Dieses wachsende Interesse an Jüngerschaft entspringt der Überzeugung, dass Mission die Angelegenheit aller Gläubigen ist und diese deshalb dazu befähigt werden sollen. In der näheren Betrachtung dieser Diskussion fällt gleichzeitig auf, dass die Konturen dieses Konzeptes oftmals unscharf sind und es in seiner Verwendung unterschiedliche Akzentsetzungen erfährt. Diese Studie will einen Beitrag zur Klärung und Konkretisierung des Jüngerschaftsbegriffs leisten und damit Jüngerschaft als eine Befähigung zur Mission weiter fruchtbar machen. Dazu wurde sowohl missionstheologische als auch biblisch theologische Literatur untersucht, um den Zusammenhang von Jüngerschaft und Mission zu begründen und zu einer inhaltlichen Konkretion von Jüngerschaft zu gelangen. Mit den Ergebnissen wurden dann Konsequenzen für das Missionsverständnis und die missionale Befähigung formuliert, und 3DM wurde als Beispiel eines praktischen Ansatzes einer solchen Befähigung ins Gespräch gebracht.
In the discussion about mission in an increasingly post-Christendom era and the role of the church in it, the concept of discipleship is receiving increased attention. This growing interest stems from the belief that mission is the concern of all believers and that they must therefore be empowered for it. A closer look at this discussion shows that the contours of this concept are often fuzzy and used in different emphasis. This study wants to make a contribution to the clarification and concretization of the concept of discipleship and to make it further fruitful as an empowerment for mission. For this purpose, both missiological and biblical-theological literature was examined in order to establish the connection between discipleship and mission and to arrive at a clarification and concretization of the concept of discipleship. The results were then used to formulate consequences for the understanding of mission and missional empowerment and were discussed with 3DM as an example of a practical approach to such an empowerment.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
49
Schmidt, Jörg. "Church growth as part of a wholistic missiological approach?" Diss., 1994. http://hdl.handle.net/10500/17677.
Full textAbstract:
Church growth missiology has been severely criticized by
ecumenical, but also by evangelical missiologists. This often led to its rejection as it was
considered incompatible with other missiological approaches. But church growth does deal
effectively with important issues as other missiologies do. In light of Martin Luther's
interpretation of the First Commandment a more general wholistic missiological approach is
requested, which considers the full spectrum of human needs, and under which church growth can
function with other missiologies together. The treatment of the task of missiology and the unity by
attitude of the missiologist contribute to the argument. Therefore four major criticisms
brought forth against church growth are dealt with in order to
evaluate and finally suggest a potential theological compatibility of this approach with other
missiologies. This is further
confirmed by a brief introduction to important elements of the
present status of church growth theory developmentChristian Spirituality, Church History and Missiology
Th. M. (Missiology)
50
Ferguson, Clifford Stanley. "Singing the Lord's song in a strange land : a practical theological investigation into the spiritual experiences of South African expatriates in Africa after 2000 A.D." Thesis, 2014. http://hdl.handle.net/10500/13758.
Full textAbstract:
An evaluation of the spiritual experience of South African expatriates living in or
migrating to other African countries, as a process of practical theology, established
that expatriates do not isolate themselves from their churches in South Africa (SA).
SA churches only make provision for traditional missionary outreaches and do not
make provision for the SA expatriates, black or white, living in these African
metropolitan areas. The subjects studied included SA expatriates, the relationships
between SA churches, local African churches and expatriates, the act of migration,
repatriation and its challenges together with the spiritual and social impact on
individuals, marriages and families. A topical view implicates a direct relationship
between fieldworkers, missionaries and chaplains deployment into African countries
from SA. Furthermore, from research it is implied that the church in SA remains the
spiritual home and resource centre of the migrant.
The practical theological call for a realignment of mission praxis is vital and is linked
to Christ’s parable of the ninety nine sheep, whilst one is lost (Matthew 18:12-14;
Luke 15:4-7). This analogy produces the direct requirement of the Church to
reconstruct missions to encompass combined support for their congregants in SA,
the ninety nine, and those expatriates living in other African countries, the one. The
missions to Africa should no longer be missions that only seek to convert African
tribes to Christianity, but rather to serve Africans and others immigrating to countries
on the continent.
Church resources for SA expatriates would be made available when a visionary
change occurs at the planning stages of strategies for African missions. Proposed
mission strategies should include cell church, care group and discipleship models
geared for missions and the African expatriate terrain. A realistic strategy that
harmonises resources within the church to serve those abroad shall ensure positive
impact on the spirituality, family and marriage of the expatriate. Finally two
challenges are laid before the SA church, one, to continue with missions in Africa
according to the Great Commission of Jesus Christ, Matthew 28:19-20, with the
second, to combine the expatriate discipleship models into its mission strategies.Philosophy, Practical and Systematic Theology
D. Th. (Practical Theology)