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Tesis sobre el tema "Missions to Muslims"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 29 de julio de 2024

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1

Lau, Hon Chung. "Fishers of men in the abode of peace missiological reflections on Brunei Darussalam /". Theological Research Exchange Network (TREN) Access this title online, 2002. http://www.tren.com.

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2

Olsen, Willard C. "Case studies of church planting ministries among Muslim Filipinos". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Thesis (D. Min.)--Dallas Theological Seminary, 2005.
Includes abstract. Abstract has title: Case studies of successful church planting ministries among Muslim Filipinos. Includes bibliographical references (leaves 242-249).
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3

Welch, Edward A. "Resources for SIM personnel preparing to work among Muslims". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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4

Rickards, Donald R. "Suggested models in evangelizing Muslims". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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5

Wagner, Mark. "Using the Old Testament to create redemptive understanding among Muslim seekers". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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6

Miller, John G. "The preparation of a manual to train others in Muslim evangelism". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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7

Williamson, Paul A. "Missionary self-identification in Muslim contexts". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1129.

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8

Baker, Karen. "The 21st century Mandaean Diaspora new opportunities to reach Iraqi Mandaean refugees with the Gospel /". Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.

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9

Smither, Edward L. "Brazilian evangelical missions among Arabs : history, culture, practice, and theology". Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25509.

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted
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10

Siha, Anees Zaka. "Principles and methods of church growth in a North American Muslim context". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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11

Jung, Wolfgang E. W. "Contextualization in the Old and New Testament and its application to Muslim evangelism in the Phillipines". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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12

Smith, Mary M. "The Lebanese Shiite women's worldview and felt needs implications for evangelism /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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13

Durfey, Rebecca K. "Receptivity to women missionaries' ministry experiences among Muslims". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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14

Ray, David W. "Establishing national intercultural ministry training in a resistant context towards effectiveness, sustainability and broad-based support /". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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15

Nevius, Wesley A. "Leading Muslims to Christ in Dakar, Senegal". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1482.

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16

Back, Peter Robert. "Should missionaries keep the Muslim fast?" Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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17

Vander, Berg Edward. "A study of Quranic Jesus texts and their missionary implications". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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18

Manuel, David James. "Ahmadiyya movement in Islam". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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19

Choi, Gab Do. "A study on the spread of Islam in Korea and the Korean encounter with Islam". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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20

Pritzlaff, Allen. "Evangelizing Russian-speaking Muslims in Kazakhstan through contextualizing the Scriptures a case study /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p002-0823.

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21

Ghattas, Raouf W. "Using a contextualized version of the Survival kit and Masterlife to train Christian Arabic women to evangelize Muslim women". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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22

Tjosvold, Timothy. "Observations and recommendations for the evangelical churches of Benin on planting churches among Muslims". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1542.

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23

Eggert, David. "A strategic analysis of potential Turkish mission thrust to the Turkic peoples of Eastern Europe and the former Soviet Union". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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24

Gmür, Marco. "Different types of mission approaches of tentmakers among unreached Muslim people groups". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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25

Love, Richard Deane. "The theology of the kingdom of God a model for contextualization and holistic evangelism among the Sundanese with special reference to the spirit realm /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1992.
Each volume has separate title: v. 1. Understanding the Sundanese worldview with special reference to the spirit realm--v.2. The theology of the kingdom of God--v.3. Ilmu kerajaan Allah = Bible studies on the kingdom of God. Includes bibliographies.
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26

Batson, Douglas E. "Strategies for recruiting, training and retaining North American Christian workers among Turkish Muslims in Germany". Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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27

Laroche, Patrice. "L'évangélisation des musulmans en France antécédents historiques et pastorale contemporaine /". Lille : Atelier national de reproduction des thèses, 2004. http://catalog.hathitrust.org/api/volumes/oclc/54542441.html.

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28

Kronk, Richard K. "Non-literary personal revelation the role of dreams and visions in Muslim conversion /". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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29

Romaine, James Gaillard. "Toward a culturally relevant and practical church planting strategy for use in Istanbul, Turkey". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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30

Ritchey, Jonathan C. "A survey of Muslim work among the Dioula with reference to an urban setting in the Cote d'Ivoire". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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31

Ibrahim, Siman Yila-Alukeh. "The priesthood of all believers and evangelization an application through a discipleship center /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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32

De, Haan Dave. "Evaluation of a church development strategy in a closed country". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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33

Gates, Paul Hamilton. "The "messiah" title of the Muslim Jesus". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1167.

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34

Azilah, Godsave L. "Some factors in black African Islam which impact evangelistic strategy : megatrends in Muslim evangelism in black Africa /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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35

Celum, Warren R. "Bridges and hurdles a manual for effective use of the 'Jesus' film with Muslims /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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36

Mansur, Yohanes D. "To give an answer to every man trinitarian and christological views in the apologetic of Hamran Ambrie of Indonesia /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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37

Stern, Ryan K. "The challenge of contextualization in Muslim ministry". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.

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38

Couch, James Gregory. "Storytelling the gospel in a Muslim context". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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39

Elliott, Ralph. "How the term "trinity" can be made clearer to a Muslim". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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40

Allen, Joe Morris. "An evaluation of the Christology of the Camel training manual". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1157.

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41

Wilson, Franklin Wade. "The Kingdom in context the Christian community in an Islamic culture /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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42

Bronoske, Bruce Leonard. "A comparative study of the self-revelation of Jesus found in the canonical New Testament and the Jesus of the Qur'an, and the effect a Muslim seeker's understanding of Jesus has upon their decision to convert to Christianity". Theological Research Exchange Network (TREN), access this title online, 2005. http://www.tren.com/search.cfm?p106-0001.

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43

Pratt, Derek Alfred. "The Anglican Church's mission to the Muslims in Cape Town during the nineteenth and twentieth centuries : a study in the changes of missiological methods and attitudes". Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1007592.

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When Bishop Robert Gray arrived at the Cape in 1848, he was concerned at the large percentage of the former slave population who had been attracted to the Muslim faith. He appointed Michael Angelo Camilleri (1848-1854) as a missionary to the Muslims of Cape Town. Camilleri's tenure was short and he was frequently used to fill other ecclesiastical posts. From 1854 until 1911 the responsibility of mission to the Muslims was given to priests whose parishes had large Muslims populations. In 1911 a fulltime missionary was once again appointed. Thomas Fothergill Lightfoot, arrived at the Cape in 1858 and served at St Paul's, Bree Street until his death in 1904. His was a ministry of love and caring. He was greatly respected for his work by all sections of the population. John Mühleissen Arnold worked in the parish of St Mary's, Woodstock. His aggressive missiological technique broke down much of the religious tolerance which had existed. His publication of a pamphlet supposedly written by a Muslim, raises doubts about his integrity as a missionary and his ethical stance as a Christian. In 1907 the Diocesan Mission Board took control of the Muslim mission and in 1911 appointed Stephen Garabedian as director. Under Garabedian the policy of the mission was aimed primarily at preventing Christian women 'lapsing' from Christianity and becoming Muslims through marriage. After his resignation in 1922, the work continued under numerous women workers who concentrated on Muslim women and children through sewing guilds and childrens' clubs. In 1960, George Swartz was appointed as director. Swartz was the first Coloured and South African-born priest to hold the post of director. Swartz served as director until he was appointed to Bonteheuwel as parish priest. He subsequently chaired the board until it ceased to meet in 1976. Throughout its one hundred twenty eight years of active existence, the Anglican mission to the Muslims failed to attract a large number of converts. Initially this could be attributed to the attraction the Muslims had to those seeking a strong community life. Later, outside influences from the Islamic world strengthened the faith of the Muslim community against any Christian conversion attempts. During the latter part of the twentieth century the mission viewed its tasks as preventing the conversion of Christians who wished to marry Muslims and informing and educating Christians on the Islamic faith. In the late 1960s, the Board encouraged dialogue rather than confrontation. It changed its name to the Board of Muslim Relationship. Apartheid was seen as the common enemy of both Christians and Muslims and they worked together against its evils. The need for a Mission Board was seen as redundant and from 1976 it ceased to be active.
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44

Burns, Lisa M. "Islamic understandings of sin and forgiveness perceptions of converts to Christianity and Christian missionaries /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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45

Montenegro, Neto Raimundo Monteiro. "Raimundo Lúlio e as missões cristãs aos muçulmanos". Universidade Presbiteriana Mackenzie, 2010. http://tede.mackenzie.br/jspui/handle/tede/2375.

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Made available in DSpace on 2016-03-15T19:48:05Z (GMT). No. of bitstreams: 1 Raimundo Monteiro Montenegro Neto.pdf: 581777 bytes, checksum: 809511339f05b79a3bd158efd3c97f53 (MD5) Previous issue date: 2010-08-19
Raymond Lully, a citizen of the thirteenth century, developed a missions theory which he put into practice, in here called Lullyany Missiology. His theory was based on a vast philosophic, literary and apologetic work sympathetic to the Christianization of the world. According to Lully, the people would be reached by the argumentation and demonstration of the superiority of the Catholic Christian faith above all others religions. Lullyany Missiology focused primarily on the conversion from other religions people to Christianity, especially Muslims. It also included the restoration of Christianity through educating the people in their own values. During the days of Lully, there were many great conflicts between Christians and Muslims; much like the today s Christian Missions to the Muslims continue to provide challenges. The lack of true dialog and objective debate of ideas that has a mutual respect, audition and knowledge still marks the relationship between the followers of Christ and Mohammad. Lullyany Missiology sought to win the resistance through dialog and appreciation on the ambit and limitations of her days. It is presented here as an historic paradigm relevant to the realization of contemporary Christian Missions to the Muslims. The knowledge of that distant medieval scenery is necessary for the understanding of polemics and criticism to the Lullyany Missiology, as is the acknowledgement of the vanguard nature in the pursuit to demonstrate the next research.
Raimundo Lúlio, um cidadão catalão do séc. XIII, desenvolveu um projeto teóricoprático de missões (missiologia luliana) baseado em um vasto trabalho filosófico, literário e apologético em prol da cristianização do mundo a ser alcançada por intermédio da argumentação e demonstração racional da superioridade da fé cristã católica sobre as demais religiões. A missiologia luliana implicava primordialmente a conversão dos adeptos de outras religiões ao cristianismo, especialmente os muçulmanos, mas também incluía a restauração da cristandade através da educação nos seus próprios valores. As tensões entre cristãos e muçulmanos eram grandes nos dias de Lúlio e ainda hoje as missões cristãs aos islâmicos continua sendo um grande desafio. A falta de um diálogo franco e de um debate objetivo de idéias que tenham mútuos respeito, audição e conhecimento ainda têm marcado a relação entre os seguidores de Cristo e os de Maomé. A missiologia luliana buscou, no âmbito dos limites dos seus dias, vencer estas resistências através do diálogo e da alteridade e é aqui apresentada como um paradigma histórico relevante para a realização contemporânea de missões cristãs aos muçulmanos. O reconhecimento daquele distante cenário medieval é necessário para o devido entendimento das polêmicas e críticas à missiologia luliana, assim como para o reconhecimento da sua natureza vanguardista, como se busca demonstrar nesta pesquisa.
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46

Lagat, Omwenga Rebecca Jepkemei. "Mission to Muslims in the light of God's mission (missio Dei) : a study of select evangelical churches in Eldoret Kenya / Rebecca Jepkemei Lagat Omwenga". Thesis, North-West University, 2013. http://hdl.handle.net/10394/10006.

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Christianity and Islam are both missionary in nature, but they are founded on different beliefs, values and practices, especially with regard to mission. The former believe in Jesus Christ and recognise His divine role as the saviour of the world, while the latter regard Him as a prophet who, after all, was rejected by His people, the Jews, as a result of which God sent Mohammed as His last messenger to the world. These varying and often conflicting beliefs have made it increasingly difficult for the Christian evangelical churches, including those at Eldoret, Kenya, to advance mission to the people of other faiths, the Muslims in particular. The differing views can offend the very essence of mission, namely God‘s mandate that is founded on the entire Bible. A proper understanding of mission as a concept is essential for effective mission to people of other faiths. Theologians refer to the Christian understanding of mission as the missio Dei. There is hardly any dispute among missiologists that God in His triune nature is the initiator, implementer and sustainer of mission, but the concept of the missio Dei is yet to attain an acceptable definition. Its nature and content remain problematic to theologians, missiologists, churches and other stakeholders in mission. This study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. These are the Reformed Church of East Africa, the African Inland Fellowship Church, the Faith Baptist Church, the Presbyterian Church of East Africa and the Anglican Church of Kenya. The research investigates how and the extent to which these churches have sought to implement the mandate. Mainly using data collected from oral interviews, the study finds that mission engagement to Muslims is slow and disjointed. The churches face challenges that include the lack of a concrete understanding of God‘s mandate i.e. mission, internal wrangling, financial constraints and neglect of the women and the youth. The study concludes that there is a need for the selected churches to reassess and reconsider their missionary approaches with a view to enhancing their ways of engaging with Muslims. In the final instance the study formulates a viable model for that purpose.
PhD (Missiology), North-West University, Potchefstroom Campus, 2013
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47

McDowell, Bruce A. "Evangelism resources for international student ministry". Theological Research Exchange Network (TREN) Access this title online, 1991. http://www.tren.com/search.cfm?p036-0120.

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48

Hasselgren, Johan. "Rural Batak, kings in Medan : The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965". Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260.

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This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.
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49

Miyakawa, Felicia M. "Five percenter rap : God Hop's music, message, and black muslim mission /". Bloomington : Indiana university press, 2005. http://catalogue.bnf.fr/ark:/12148/cb40037113d.

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50

Montrose, Christopher Cleveland. "Christian Missions and Islam: The Reformed Church in America and the Origins of the Moslem World". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-134821/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Mohammed Hassen Ali, committee chair; Ian Fletcher, committee member. Electronic text (109 p. : ill.) : digital, PDF file. Description based on contents viewed July 23, 2007. Includes bibliographical references (p. 104-109).
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