Segui questo link per vedere altri tipi di pubblicazioni sul tema: Theology of transformation.
Tesi sul tema "Theology of transformation"
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Vedi i top-50 saggi (tesi di laurea o di dottorato) per l'attività di ricerca sul tema "Theology of transformation".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Vedi le tesi di molte aree scientifiche e compila una bibliografia corretta.
1
Lai, Pak-Wah. "St. John Chrysostom's theology of Christian transformation". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0322.
Testo completo
2
Morkel, Elizabeth. "Pastoral participation in transformation : a narrative perspective". Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20040.
Testo completoAbstract (sommario):
Thesis (DTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: A critical reflection on the researcher’s personal story - a white Afrikaner woman and a member of the Dutch Reformed Church - and her raised awareness regarding the devastating effects of racism, sexism and poverty in South Africa informs the development of a participatory pastoral praxis. The liberation of South Africa and the post-apartheid social reality have unmasked the confessional and kerygmatic approach of practical theology, revealing them to be supportive of dualistic thinking. This approach has frequently blinded us from understanding the ideologies of apartheid and patriarchy and the extent and complexity of their oppressive effects. This research is about doing theology in context and, as such marks a radical shift in practical theology from a confessional-kerygmatic to a publichermeneutical approach. From a methodological perspective the hermeneutic spiral applied in theory formation challenges the church to participate in a praxis approach that will contribute to the healing and transformation of post-apartheid society. Feminist theology and post-structuralist theory, within which Narrative Therapy is positioned, provide the critical lenses for viewing the social realities of South African society. As an interdisciplinary partner to practical theology, Narrative Therapy contributes to liberating action as expressed in a participatory praxis. While holding the metaphor of the Shepherd as expression of God’s compassion, the normative guiding metaphor for a participatory pastoral praxis is the parable of the Good Samaritan. As an embodiment of God’s transformative love and care towards our neighbour, the Good Samaritan points the way to a new way of doing pastoral care. Ten characteristics of a participatory pastoral praxis are identified: the personal is the professional and political; participation with the other; participation with people; participation with awareness; participation in voicing; participation with our bodies; participation together with others; participation in social transformation; participation in interrelatedness and participation in doing restitution. Taken together, they make a significant contribution to the theory formation, ethics and praxis of practical theology with a transformative and healing agenda. The empirical research includes a contextual analysis of the main social problems confronting post-apartheid South Africa: namely, racism, sexism, poverty and the ways in which the HIV/AIDS pandemic interrelates with these. The researcher uses case examples from her praxis - as therapist, community participant, teacher of Narrative Therapy and member of the leadership of the Dutch Reformed Church - to research the transformative effect of a participatory pastoral praxis. In this respect the prophetic dimension of a participatory praxis of care could play a decisive role within the ecclesiology of the Dutch Reformed Church. The transformative effect of Narrative Therapy in working with survivors of childhood sexual abuse is researched in a case example where individual therapy supports the client’s empowered response to poverty, racism and sexism within a rural farming community. Case examples of community participation involve inter-faith dialogue with a Muslim community where historical injustices are addressed through story and memory in a bridge-building function as well as participation with an organization caring for people infected by HIV/AIDS. The values, commitments and practices that support the raising of awareness of social injustices like racism is researched; examples from Narrative Therapy training work show how this approach encourages awareness of social injustices in participants. The transformation of oppressive practices, structures and ideologies within the Dutch Reformed Church is researched. Examples are taken from congregational participation and from women’s participation within the male-dominated synodical leadership structures. The outcome of the research finding assists practical theology, pastoral care and counselling in theory formation and provides a methodology that will enable participation beyond the boundaries of individual consultation rooms to a personal commitment towards the healing and transformation of the wider church and South African society.
AFRIKAANSE OPSOMMING: ‘n Kritiese refleksie op die navorser se persoonlike storie as wit Afrikaner vrou en lidmaat van die Nederduits Gereformeerde kerk en haar verhoogde bewussyn van die vernietegende effekte van rassisme, seksisme en armoede binne die Suid-Afrikaanse samelewing dien as bron en inspirasie vir die ontwikkeling van ‘n deelnemende pastorale praxis. Die bevryding van Suid-Afrika en die post-apartheid realiteite het die konfessionele en kerygmatiese benadering tot praktiese teologie ontmasker as ondersteunend van die dualisms wat ons verblind het vir die onderdrukkende effek van die ideologië van rassisme en patriargie. As radikale skuif vanaf ‘n konfessioneel-kerygmatiese na ‘n publiek-hermeneutiese benadering in praktiese teologie gaan hierdie navorsing oor die doen van teologie in konteks. Vanuit ‘n metodologiese perspektief daag die hermeneutiese spiraal wat in teorie formasie gebruik word die kerk uit om deel te neem in ‘n praxis benadering wat bydrae tot die heling en transformasie van ‘n post-apartheid samelewing. Feministiese teologie en poststrukturalistiese teorie waar binne NarratieweTerapie geposisioneer is, bied die lense vir ‘n kritiese analise van die sosiale realtiete van die Suid-Afrikaanse samelewing. As interdissiplinere vennoot tot praktiese teologie dra Narratiewe Terapie by tot bevrydende aksie soos uitgedruk binne ‘n deelnemende praxis. Met behoud van die metafoor van die Herder as uitdrukking van God se deernis, dien die gelykenis van die Barmhartige Samaritaan as normatiewe riglyn vir die beliggaming van God se transformerende liefde en omgee vir die naaste binne ‘n deelnemende pastorale praxis. Tien eienskappe van ‘n deelnemende pastorale praxis word identifiseer: die persoonlike is die professionele en politieke; deelname met die ander; deelname met mense; deelname met bewussyn; deelname in stemgewing; deelname deurbeliggaming; deelname tesame met ander; deelname in sosiale transformasie; deelname in interafhanklikheid en deelname in die doen van restitusie. Saam maak hulle ‘n betekenisvolle bydrae tot die teorie-vorming, etiek en praxis van praktiese teologie met ‘n transformerende en helende agenda. Die empiriese navorsing sluit ‘n konteksuele analise van die belangrikste sosiale problem: naamlik, rassisme, seksisme en armoede asook die MIV/VIGS pandemie wat hiermee verweef is. Die navorser gebruik voorbeelde vanuit haar praxis as terapeut, gemeenskapsdeelnemer, opleier van Narratiewe Terapie en lidmaat van en leier binne die Nederduits Gereformeerde Kerk om die transformerende effek van ‘n deelnemende pastorale praxis na te vors. In die geval behoort die profetiese dimensie van ‘n deelnemende pastorale praxis ‘n beslissende rol binne die ekklesiologie van die Nederduits Gereformeerde Kerk te speel. Die transformerende effek van Narratiewe Terapie in die werk met persone wat as kinders seksueel molesteer is, word nagevors in ‘n voorbeeld waar individuele terapie die kliënt ondersteun om met ‘n bemagtigde respons te reageer op die sosiale problem geassosieer met armoede, rassisme en seksisme binne ‘n plattelandse boerdery gemeenskap. Voorbeelde van gemeenskapsdeelname sluit inter-godsdienstige dialoog met ‘n Moslem gemeenskap waarin historiese onregte aangespreek word deur storie en geheue by ‘n Brugbou-funksie sowel as deelname met ‘n organisasie betrokke by die versorging van mense met HIV/VIGS. Die waardes, verbintenisse en praktyke wat bydra tot groter bewusmaking van sosiale onregte soos rassisme word nagevors deur middel van voorbeelde uit Narratiewe Terapie opleiding waar ‘n diversiteit van deelnemers aangemoedig word. Die transformasie van onderdrukkende praktyke, strukture en ideologië binne die Nederduits Gereformeerde Kerk word nagevors met voorbeelde uit gemeentelike deelname sowel as voorbeelde uit vroue se deelname binne die mans-gedomineerde sinodale leierskap strukture. Die uitkomste van die navorsings bevindinge help praktiese teologie, pastorale sorg en berading in teorie formasie en metodologie wat ‘n deelname buite die grense van individuele konsultasies in spreekkamers moontlik maak en wat kan lei tot ‘n persoonlike verbintenis om by te dra tot heling en transformasie van die wyer gemeenskap en kerk. Sleutelwoorde: Rassisme; seksisme; armoede; deelnemendepastorale praxis; publiek-hermeneutiese benadering tot praktiese teologie; heling en transformasie van post-apartheid samelewing; Narratiewe Terapie; feministiese theology; post-strukturalistiese teorie; terapie met seksuele molestering as kind; gemeenskaps praxis; Narratiewe Terapie opleidings praxis; profetiese leierskap in die Nederduits Gereformeerde Kerk.
3
Betan, Norbert. "Liberation from suffering an enterprise of internal transformation /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Testo completo
4
Hofheinz, Hannah L. "Implicate and Transgress: Marcella Althaus-Reid, Writing, and a Transformation of Theological Knowledge". Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821954.
Testo completoAbstract (sommario):
Marcella Althaus-Reid sought wherever language or meaning might shift or exceed their possibilities. To do so, she pushed theology from the light into the dark. In the spaces of political, economic, and sexual struggle, she proposed that we encounter the transformative embraces of God’s indecent love. The intimacies of bodies matter in the illicit encounters of dark alleys. Caresses of flesh undress illusions; desires imagine alternatives; and bodies hunger for the unthinkable. Put differently: love and desire disregard boundaries, including the boundaries of knowledge, law, economy, and self. To write of God’s love and our love—to write of God, humanity, and world—we must recognize, refute, and resist the ideological dependencies in dominant modes of doing and communicating theology, because these dependencies constrain the possibilities of bodies in love. We must interrupt academic complacency with (what she called) “Totalitarian” theological languages. We must transform the doing of theology itself.
This dissertation offers five studies of theological writing arising from Althaus-Reid’s experiments with indecency. Each considers one of her provocations in conversation with her interlocutors, paying careful attention to both the substance and performance. Study one engages with Paul Ricoeur, Jorge Luis Borges, and Umberto Eco to imagine writing in the shape of a hermeneutical labyrinth. The second questions the temporality of theological writing in conversation with Gustavo Gutiérrez, José María Arguedas, and Michel Foucault. The third examines how Althaus-Reid holds Jean Paul Sartre’s concept of obscenity together with Jean Baudrillard’s idea of reversibility, in order to press against illusions of writing that veil the materiality of lives lived in written pages. The fourth pursues the possibilities of writing bodies with Karl Marx, Jacques Derrida, Kathy Acker, and Lisa Isherwood. The fifth study extends Althaus-Reid’s reading of Pierre Klossowski’s meditation on radical hospitality as imperative for kenotic theological writing. Individually, the studies expand our imagination of what theological writing can or ought to be. Taken together, the studies provide a chronologically ordered view on Althaus-Reid’s complex engagement with liberationist, feminist, and queer theoretical and theological traditions in the context of her ongoing dialogue with continental philosophy.
5
Grimm, Tammie. "Holistic and holy transformation : the practice of Wesleyan discipleship and transformative learning theory". Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/holistic-and-holy-transformation-the-practice-of-wesleyan-discipleship-and-transformative-learning-theory(4fed1896-e567-4cab-8327-af9213f1811c).html.
Testo completoAbstract (sommario):
The subject of this thesis is the nature of Christian transformation as understood through the process of discipleship in the Wesleyan tradition and United Methodism in particular. A basic premise is that contemporary discipleship efforts are perceived as ineffective in spite of the numerous strategies that exist within the field of Christian education. The contention of this thesis is that the current situation is rooted in a failure to address the holistic and integrated nature of Christian transformation, which from a Wesleyan perspective is understood as the process of sanctification. This thesis explores a more holistic vision for discipleship, drawing upon methodology proposed by Richard Osmer to do theological reflection as it engages Wesleyan theology and transformative learning theory (TLT), a contemporary adult educational theory. The result is a contribution to the field of Christian education that has implications for disciple making ministries in the local congregation. Alasdair MacIntyre's theory of practice is developed as a means of accounting for the present incoherence within discipleship ministries, and to resource the development of a more holistic approach to the process of Wesleyan discipleship. As a result, discipleship is conceived of as a single complex practice comprised of four inseparably related and integrally connected dimensions: virtues, disciplines, ethos and telos. The theoretical framework also provides insight into contemporary discipleship efforts by systematically isolating each component and investigating the particular emphasis that is stressed, thus truncating the practice of discipleship. Putting this framework into conversation with TLT provides a way for theological reflection that can broker a cross-disciplinary dialogue between TLT and Wesleyan discipleship. The resulting discourse discerns which relevant aspects of TLT can be appropriated within a Wesleyan context and how TLT contributes to the field of Christian education. Contributions that Wesleyan discipleship can make to the field of TLT are also explored. The thesis develops an educational theory that views discipleship as a single coherent complex practice that is consistent with the process of sanctification in the Wesleyan tradition. Such a theory overcomes the current situation that results in isolating various discipleship efforts by prompting the field of Christian education to consider discipleship as sanctification that transforms persons and their contexts in holistic ways.
6
Akanji, Israel Adelani. "Towards a theology of conflict transformation : a study of religious conflict in contemporary Nigerian society". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5464.
Testo completoAbstract (sommario):
Nigeria, the most populous country in Africa, is bedevilled with various conflicts which have been exacerbated by the multiplicity and diversity which characterize the nation. The country is a multi-ethnic, multicultural, multiregional and multi-religious society. And while such arrays of features are not peculiar to Nigeria, managing them has greatly propped up various conflicts, with religious conflict emerging as one of the most devastating of all. It would appear as though, more than any other single issue, religious conflict has become a threat to national cohesion, stability and development. It has led to fears, suspicions, unrest; mass displacement of people, destruction of lives and property; consequently leading to major set-backs for nation building. The three main religions of Nigeria are the Indigenous Religions, Islam and Christianity, with Islam and Christianity having almost equal strength of adherence. While the indigenous religions have generally been tolerant and accommodating of the two “guest” religions, contestations and incessant violent clashes have characterized the relationship between Muslims and Christians, particularly in Northern Nigeria, and this has been on the increase in frequency, intensity and sophistication. This situation has led to the emergence and deployment of numerous approaches towards transforming conflicts in order to ensure peaceful co-existence of all the people. The task of this thesis is to contribute practical, theological reflections to the ongoing search for how Nigeria will end the undesired religious conflict between Muslims and Christians and build a peaceful and harmonious society. To do this, John Paul Lederach’s conceptual framework for conflict transformation was adopted and explained in chapter one; and two religious conflicts which took place in the Northern Nigerian cities of Jos and Maduguri were empirically investigated through intensive fieldwork. A review of relevant literature was carried out in chapter two and an elaborate explanation of the socio-scientific and theological methodologies adopted for the research was presented in the third chapter. In order to establish the causes, manifestations and consequences of the conflicts, chapter four and five explored their remote and root causes. Because this research is grounded on the assumption that religion is not just a source of conflict, but a resource for peace, and on the contribution of faiths to contemporary public debates, it provides a new approach which challenges the religious institutions, particularly the Church, through its pastoral ministry, to become actively involved in the transformation of conflict in the nation. The research holds that the greatest contribution of religion to the quest to transform religious conflict in Nigeria is through a practical theology which should be demonstrated in both spirituality and strategy. As such, and based on empirical findings from the zones of conflict, a theology of hospitality is suggested in chapter six, as a gradual but effective method of transforming relationships between Christians and Muslims in Nigeria. While the approach does not preclude other approaches, it offers the enormous resources, possibilities and opportunities, ingrained within the religious domain for conflict transformation in contemporary Nigerian society. The strategies for achieving the desired transformation of the situation of conflict on short and long-term basis through the theology of hospitality are suggested in the seventh chapter.
7
Horstkoetter, David W. "Gary Dorrien, Stanley Hauerwas, Rowan Williams, and the theological transformation of sovereignties". Thesis, Marquette University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10103458.
Testo completoAbstract (sommario):
Christianity’s political voice in US society is often situated within a simplistic binary of social justice versus faithfulness. Gary Dorrien and Stanley Hauerwas, respectively, represent the two sides of the binary in their work. Although the justice-faithfulness narrative is an important point of disagreement, it has also created a categorical impasse that does not reflect the full depth and complexity of either Dorrien’s or Hauerwas’s work. Their concerns for both justice and faithfulness differ only in part because of their different responses to liberalism and liberal theology. Under all those issues are rival accounts of relational truth that indicate divergent understandings of reality. At the heart of Dorrien’s and Hauerwas’s theologies and differences are the issues of God’s sovereign agency and humanity’s subjectivity and agency. Dorrien emphasizes love, divine Spirit, human spirit, and freedom for flourishing. Hauerwas stresses gift, triune creator, human creaturehood, and flourishing in friendship. Those divergent positions issue forth in rival responses to political sovereignty. Dorrien’s panentheistic monism is integrated with the modern nation-state’s sovereignty. Hauerwas rejects the state’s hegemonic sovereignty as an attempt at autonomy that rejects God’s gifts and aspires to rival God’s sovereignty.
While Dorrien’s and Hauerwas’s discussion might then appear at an impasse, it can be opened and developed in reference to Rowan Williams’s horizon. Although his political work overlaps with much in Dorrien’s and Hauerwas’s positions, Williams goes beyond them by calling for the transformation of the modern nation-state’s sovereignty and by supplying a vision of it transformed. Williams’s advance opens Dorrien’s and Hauerwas’s disagreement by freeing them from their common assumption, the permanence of state sovereignty. Williams’s political horizon is underwritten by his theological horizon, which fuses love and gift within triune mutuality and plenitude. This account offers critical help to issues that Dorrien and Hauerwas find problematic in each other’s position. Such development thereby opens the possibility of a fresh and fruitful discussion. Therefore, Williams’s work offers important help for Dorrien and Hauerwas to address the heart of their disagreement over divine and political sovereignty, and human subjectivity and agency.
8
Scheuren, Acevedo Sonia M. "The Opposition to Latin American Liberation Theology and the Transformation of Christianity, 1960-1990". FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2454.
Testo completoAbstract (sommario):
This thesis aims to explore the political, social and religious opposition to Liberation Theology in Latin America during the 1960s to 1990s, and the transformation of Christianity. During this period, most Latin American countries underwent social struggles and political repression in which opposition and persecution arose from dictatorial and military governments who labeled those committed to the poor as communists. Liberation Theology emerged as an ecclesial and theological trend committed to the poor, in the late 1960’s and early 1970’s in Latin America. This thesis traces the origins, development, expansion and repression of Liberation Theology. This work maintains that under the Cold War context and the National Security Doctrine, Liberation Theology became a target of political repression because its commitment with the poor placed it as subversive and communist. This research reveals how it was repressed with violence and the promotion of counteracting religious groups, leading to changes in Christianity.
9
Wamala, Matthia Mulumba. "Grace and Human Transformation: A Theological Approach to Peace and Reconciliation in Uganda". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107530.
Testo completoAbstract (sommario):
Thesis advisor: O. Ernesto ValienteThesis advisor: M. Shawn Copeland
The process of peace and reconciliation after conflict is based on developing a spiritual disposition of compassion that is informed by God’s grace and expressed through virtues of faith, hope and charity. Empowered by God’s grace individuals and communities can be transformed and enabled to work in solidarity with victims of violence in ways that seek to change social structures of sin and suffering. Compassionate understanding can shape and inform individuals and communities toward practices of truth-telling, justice, forgiveness and reconciliation. Solidarity and compassion underlie a Christian discipleship that nurtures healing of memories, rehabilitation of victim and perpetrators in order to reintegrate them in society. This encounter has a transformative potential for participants as they begin to share a common story and envision a reconciled future
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
10
Scott, David I. "Revisioning transformation : towards a systematic proto-evangelical paradigm of the Christian life". Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/651/.
Testo completoAbstract (sommario):
Within the contemporary church, usage of the term transformation has become commonplace. However, the way it is understood is often misguided. This study provides an original synthesis that points the church towards the need to express and live out a full, integrated, effectual and distinctly Christian vision of transformation. Self-identified “evangelicals” continue to explore the possibility of authentic transformation. There is now a proliferation of perspectives on the nature and process of Christian formation, some of which attempt a revision through ecumenical “ressourcement” or interdisciplinary methods. These often-conflicting approaches leave a landscape characterised by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism and subjectivism. Although evangelicalism is seen by some as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit differences in their beliefs and practices. Both the absence of a common, coherent and integrated vision, and the lack of transformation itself, are often simply accepted and affirmed. In this thesis, it is argued that the only way to move towards the possibility a cohesive, integrated, broad, effectual and distinctly Christian vision of transformational theology, is through an approach that is grounded in rationallinguistic truth. Such a method is typified by J. I. Packer. His approach to integrating the concerns of theology and spirituality is used as the initial basis towards pursuing a “proto-evangelical” approach to Christian formation. In order to determine the breadth of Packer’s approach, he is brought into dialogue with Maximus Confessor. This critical conversation between two “theologians of the Christian life” allows exploration into the scope and diversity of a distinctly Christian view of transformation, and the seeking out of common characteristics in its nature and practice. This all provides a solid basis upon which to be able to outline an original synthesis.
11
Santina, Peter Della. "Techniques in congregational transformation creating positive change through appreciative inquiry /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p046-0066.
Testo completo
12
Jambulosi, Mavuto. "What does Athens 2005 have to do with cape town 2010? A critical comparison of mission theologies of the commission for world mission and evangelism and of the Lausanne movement on social responsibility". University of Western Cape, 2020. http://hdl.handle.net/11394/8165.
Testo completoAbstract (sommario):
Philosophiae Doctor - PhDThis research compares the similarities and differences in the official documents and proceedings of the Commission for World Mission and Evangelism (CWME) in Athens 2005 and the Lausanne Movement held in Cape Town in 2010. The former has always exhibited a missiology strong in issues of social justice while the latter has for a long time been consistent in identifying mission as evangelism. The close of the 19th century and the early part of the 20th saw the emergence of the social gospel, which came about as a result of the historical critical approach to biblical texts. Fundamentalists, arose as a reactionary phenomenon to the social gospel, while emphasizing fundamentals of the Christian doctrines and a strict premillennial eschatology which resisted social involvement in favour of salvation of souls.
13
Manzullo-Thomas, Devin. "Born-Again Brethren: History as Identity and Theology in the Cultural Transformation of a "Plain People"". Master's thesis, Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/193132.
Testo completoAbstract (sommario):
HistoryM.A.
This essay examines the ways in which one Protestant faith community has, over the course of the last six decades, deployed history as a means to form identity and shape practical theologies for daily living, in response to a particular transformation of its culture. Beginning in the middle decades of the twentieth century, the Brethren in Christ Church transformed from a small, separatist religious society into a growing mainstream evangelical denomination. Central to this transformation was the church's increasing investment in the larger American evangelical movement. Since the 1970s, church members have hotly debated their denomination's "evangelical turn." While some see it as an inspiring story that captures the church's missionary essence, others see it as a tale of acculturation to "worldly" society. This contestation, however, rests on a misunderstanding of the denomination's "post-turn" history. By re-narrating the church's "evangelical turn" and leveraging that narrative into a collaborative, web-based interpretive exhibit, I seek to empower the Brethren in Christ community to better understand its history. Ultimately, I conclude that throughout the last sixty years and into the present, members of the church have used and continue to use history to understand both who they are and how they should live--conclusions with significant implications for the practice of public history among faith communities.
Temple University--Theses
14
Iwig-O'Byrne, Liam. "How Methodists were made : The Arminian magazine and spiritual transformation in the transatlantic world, 1778-1803 /". PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1537004751&SrchMode=1&sid=17&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249061192&clientId=10355.
Testo completo
15
O'Donnell, Emma K. "The Liturgical Transformation of Time: Memory and Eschatological Anticipation in Christian and Jewish Liturgy". Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103614.
Testo completoAbstract (sommario):
Thesis advisor: John F. BaldovinThis dissertation examines the interaction of communal religious memory and eschatological anticipation within Jewish and Christian liturgical performance, and charts the ways that Jewish and Christian liturgical practices inform the experience of time. It proposes that the liturgical conjunction of the historical sense of time, which encompasses notions of the past, present, and future, and the observance of the cyclical passing of hours creates a unique experience of time. This liturgical experience of time arises through ritual meditation on the religiously envisioned past and future, and is marked by a perceived interpenetration of time. Judaism and Christianity each hold distinct temporal visions that inform the way the past, present, and future are understood. In each tradition, the narrative of the past informs the understanding of the present, and indicates a shape for the future. Inversely, the contours of the envisioned eschatological future inform the perception of the present, and influence the way that the past is remembered. This study argues that the liturgical performance of the temporal orientations of each tradition engenders a transformed experience of time. It demonstrates how the ritual engagement of memory and anticipation contribute to a re-shaping of the experience of time, allowing the liturgical community to experience the past and future as operative in the present. Driven by the conviction that a religiously and ritually shaped vision of time is a significant point of convergence in Jewish and Christian religious experience, yet largely overlooked in scholarship to date, this study addresses both Jewish and Christian contexts. In the study of the Christian context, it focuses on the Liturgy of the Hours, the celebration of which engages communal memory and anticipation within the setting of liturgical services that regularly punctuate the hours of day and night. The study of the Jewish context addresses a wider range of liturgies, focusing on the daily services as well as on highly memorial and eschatological holidays such as Passover and Shabbat, with attention to how each contributes to a transformed experience of time. To address the elusive phenomenon of ritual experience, this study explores the perception of time from a phenomenological perspective, employing an interdisciplinary methodology that utilizes ritual and performance theories, aesthetics, and hermeneutics, in conversation with contemporary Jewish and Christian liturgical thought. Motivated by the notion that the experience of time is integral to faith, this project proposes that the concept of a liturgically transformed experience of time sheds light on essential aspects of Jewish and Christian religious experience. The experience of time cannot be extricated from subjectivity, and this quality is precisely what grants its study the capacity to address some of the most interior aspects of faith. This study proposes, furthermore, that the intimacy of the experience of time grants it the particular gift of communicating across the boundaries of religious traditions, subtly transgressing obstacles to interreligious understanding
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
16
Hyde, John Keith. "Two-story building narrative transformation in Erich Auerbach, Stephen Crites, and George Steiner /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Testo completo
17
Smith, Sharon L. "Bridging the gap| Equipping the church to envision and empower workplace believers as Kingdom catalysts of transformation in their communities". Thesis, Assemblies of God Theological Seminary, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3558545.
Testo completoAbstract (sommario):
A tremendous opportunity exists for church and business leaders to work together to bridge an ever-widening gap in both dialogue and understanding of the needs of believers on the front-lines of workplace service. Church leaders are anointed and responsible for equipping believers for ministry in all spheres of life, including service in the marketplace (Eph. 4:13). Church and business professionals need each other; however, due to realities such as the sacred-secular divide and unbiblical working definitions of "ministry" and "vocation," countless numbers of believers have a bifurcated, compartmentalized view of life and vocation. Research reveals that the vast majority of believers do not view their work as an expression of worship to God and service to others.
Phase one of this project involves research in the form of fifteen interviews with church and business leaders to understand their worldviews so as to better appreciate the factors contributing to the gap. Phase two involves the creation of a Workplace Roundtable Curriculum informed by the interviews and then piloted with church and business leaders at three Roundtable discussions.
The interviews and Roundtables yielded rich and thoughtful discussions about "whole-life discipleship" and revealed that participants believe workplace discussions are productive and worthwhile. These discussions help facilitate a greater understanding of the sacred-secular divide and its negative, damaging effects on believers, as well as a deeper appreciation of the biblical meaning of "ministry" and "vocation."
18
Kaiser, Byron W. "Spiritlunking biblical caves| Probing the depths of context for narraphors that support transformation and the practice of doing small things with great love". Thesis, Drew University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3700832.
Testo completoAbstract (sommario):
The purpose of this study was to identify a group of twenty-something adults to help guide and develop a sermon series to transition a congregation through the grief of losing a primary staff member. The study was originally focused on using the advisory group to develop a preaching style effective for the age group from which the advisory committee emerged. During the course of the study, the church experienced traumatic loss. The study shifted focus to support the collective grief of the congregation and transition to a new person to replace the absent staff member. The advisory group met face-to-face as well as through video conferencing, which was a new experience for the advisory group. The congregation overall successfully transitioned to a new staff member, yet a small though significant group of leaders could not adequately deal with loss, causing additional trauma in the context of the congregation, that, by the end of the project, continued unresolved.
19
Swanson, Charles William. "Developing biblical discernment balancing the transformation of culture with the call for personal and corporate holiness /". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
Testo completo
20
Gibbs, Jonathan Robert. "The challenge of transformation : towards a theology of work in the light of the thought of H. Richard Niebuhr". Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334157.
Testo completo
21
Overton, Mary O'Shan. "Teaching Writing for Ethical Transformation: A Relational Pedagogy for the Construction of Student Voices in Theological Writing". Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104625.
Testo completoAbstract (sommario):
Thesis advisor: Jane E. ReganIn theological education in the United States, writing is taught primarily as an individualistic pursuit in which students demonstrate knowledge acquisition and conformity to the standards of academic English. This creates significant problems for students who hail from educational, linguistic, and cultural backgrounds unlike that of the dominant academic context. To address these problems, educators must expand beyond our vision of writing as a utilitarian product created in solitude to see it as a process of student ethical transformation that assists students to construct voices that connect to who whey are and better relate to their audiences and their contexts of ministry. Several resources are explored to support theological educators in enacting this pedagogical shift: 1) composition theory and linguistics describing writing as a socio-rhetorical activity that can aid students in the generative struggle of creating voices; 2) intersectional theory for an analysis of the construction a major theological figure’s prophetic voice; and 3) South African Ubuntu theology to reframe writing as an intentional relational process concerned with the ethical dimensions of communication. The final chapter outlines a practical process of pedagogical change for learners in the classroom and for theological institutions themselves. Given the radical change in the context of ministry and the demographics of our student bodies, theological educators must transform how we teach writing in order to recognize and respond to the educational needs of our diverse students as they prepare for a wide range of vocational callings; to enliven theological writing in the academy; and to increase writing’s relevance and responsiveness to the world and church in which we live and share our lives of faith
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
22
De, Beer Stephan F. "Towards a theology of Inner city transformation : a contextual perspective on the church, housing and community in the Inner city". Thesis, University of Pretoria, 1998. http://hdl.handle.net/2263/62590.
Testo completoAbstract (sommario):
God loves urban people and urban places. God's body on earth - the
church - is called to be an expression of this love, fleshing it out in big
and small ways, serving humbly, loving tenderly and acting justly.
Humility does not exclude boldness, tenderness does not exclude
toughness, and justice does not exclude love. It is in the strange
paradoxes of tenderness and toughness, of love and justice, of humility
and boldness, of death and life, that we might discover the wisdom of
God and the power of the cross.
It is in dying into the city that we will become signs of life and hope. It is
in touching the wounds of the city that we will become healers in
brokenness. It is in becoming as vulnerable as the city (as individuals and
as churches) that we can proclaim healing to the vulnerable.
This study wants to suggest that God's heart for cities and for the poor is
big enough to match the challenge. It is in the decay of the inner city that
creative alternatives emerge. It is with the inner city poor that bold
partnerships unfold. It is at the bottom of society that we are surprised by
signs of transformation.
" ... but God chose the foolish things of the world to shame the wise;
God chose the weak things of the world to shame the strong."
God has a plan big enough to match the challenge - a plan that can
indeed transform the current reality. And God's Spirit wants to create
within us a new imagination of the city in God's image.
This study is exploring such an alternative imagination, the spirituality
necessary to sustain it, and the theology and actions required to realise
it. Its focus is the changing inner cities of South Africa in general, and
housing in the inner city communities of Pretoria in particular.Thesis (DDiv)--University of Pretoria, 1998.
Practical Theology
DDiv
Unrestricted
23
Tokay, Elif. "Continuity and transformation : theosis in the Arabic translation of Gregory Nazianzen's Oration on Baptism (Oration 40)". Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/53535/.
Testo completoAbstract (sommario):
This doctoral thesis examines the Arabic translation of Gregory Nazianzen’s Oration on Baptism (Oration 40) by a tenth-eleventh century Melkite translator and writer, Ibrāhīm ibn Yūḥannā al-Anṭākī. In particular, it focuses on the way al-Anṭākī presented Gregory’s theosis theology and investigates the extent to which he engaged with Islamic thought, primarily his borrowing of concepts and structures from Islamic debates such as the unity and the divine attributes of God and the perfection of the soul. This study asks to what extent this theology, which combines both the social and the spiritual aspects of human perfection, or the reception of Gregory helped the Antiochene Melkites develop a strong identity at a time when they were ruled by the Byzantine Empire but attached to the Islamicate culture they shared with their Muslim neighbours. The key conclusion of this thesis is that the Arabic translation of Oration 40 can be said to present a version of Gregory’s theosis theology which is enriched by the concepts and terms used by Christian and Muslim writers of the period. Although it cannot be said to represent a development in this theology but should be viewed as a creative retelling of it, al-Anṭākī’s erudition in the discussions of Christian Arabic theology and Islamic thought, as well as his references to these discussions in the words he used, makes this text particularly interesting. Theosis seems to have captured what he saw as essential for the good of his community: attachment to the Church or tradition, living the life that Christ lived in this world but with an emphasis on the public expression of the faith, perfection of the soul and the union with God here on earth and in the world to come.
24
Tallon, Luke Ben. "Our being is in becoming : the nature of human transformation in the theology of Karl Barth, Joseph Ratzinger, and John Zizioulas". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2572.
Testo completoAbstract (sommario):
This study offers an ecumenical exploration of human transformation through the examination of this topic in the thought of Karl Barth (1888-1968), a Swiss Reformed theologian; Joseph Ratzinger (b. 1927), a Roman Catholic theologian; and John Zizioulas (b. 1931), a Greek Orthodox theologian. Describing and understanding human transformation stands as a crucial task for theology because no one is simply born a Christian—in order to be a Christian one must become a Christian. The first chapter introduces this topic, the three theologians (highlighting their commonalities), and the three questions that guide the analysis of each theologian and the thesis as a whole: What is the goal of human transformation? What is the basis of human transformation? How are humans transformed? Chapters 2, 3, and 4 treat the topic of human transformation in the theology of Barth, Ratzinger, and Zizioulas, respectively. All three understand the goal of human transformation to be the prayer of the children of God, and locate its basis in God’s reconciling act in Jesus Christ—an act itself based in the primordial divine decision to be God pro nobis. Even within this broad agreement, however, differences are evident, especially with regard to eschatology. Consideration of how this transformation occurs reveals significant differences concerning the agency of Jesus Christ in relation to the Holy Spirit and the church. The final chapter explores 1) the convergences and divergences between Barth, Ratzinger, and Zizioulas regarding human transformation; 2) the contributions of this study to the interpretation of Barth, Ratzinger, and Zizioulas; and 3) the relationship between human transformation and participation in God. Throughout, attention is given to the relationship between Jesus Christ, the Holy Spirit, the church, the eschaton, and the triunity of God and human transformation. All three accounts of human transformation point beyond the transition between sinful and redeemed humanity to a dynamic anthropology in which the constant asking, receiving, thanking, and asking again is the very “ontological location” of the eschatological life of humanity: our being is in becoming.
25
Woollatt, David Lloyd. "The re-enchantment of British culture and the transformation of Spiritualism from theological discourse to media spectacle". Thesis, University of Winchester, 2015. http://repository.winchester.ac.uk/762/.
Testo completoAbstract (sommario):
This research constitutes the analysis of a previously unstudied area, the transformation of Spiritualism from a theological belief system to a media spectacle in contemporary British culture. Exploring modern Spiritualism’s theological framework, pointing to its communal belief structure, practices and Seven-Principle doctrine this research articulates its position within society today, exploring notions of re-enchantment where the contemporary individual has become disconnected from formal religious institutions but still possesses a yearning for spiritual nourishment. During early forms of Spiriualism a first-person genuine experience was fundamental to the way in which the spectators framed meaning around what they were viewing. The loss of first person aspect provides a fundamental stance from which to interrogate the shifts that have occurred to Spiritualism as a result of its contemporary representations. Critically the study examines the representation of Spiritualism within the media, particularly on television, where mass audiences experience Spiritualism through the ghost hunting programme. Using existing postmodernist theoretical approaches, most significantly Baudrillard and the theory of Simulacrum (1994), alongside theories of media spectacle led by Kellner (2003) Darley (2000) and King (2005), this study adopts a qualitative approach to examine this contemporary Spiritualist media phenomenon, using textual analysis to review primary media texts, current literature in the field, magazines and newspapers, and a textual analysis approach to explore the key media representations of Spiritualism within Most Haunted as a primary text. It is argued that through the technologisation and media coding of Spiritualism, it has become framed by existing forms of media production, and now only exists, and can only be understood as a hyperreal text that prioritises spectacle. The traditional Spiritualist theological belief system has been reduced to an empty set of orchestrated on-screen motifs, severed from their authentic meaning that take only the aesthetic form of Spiritualism but offer none of the authentic communal experiences that pervade both traditional and contemporary first person experiences. The textual analysis of Most Haunted confirms the media simulation of Spiritualism but simultaneously reveals the programme’s construction of the conventions for all future representations of ‘media spiritualism’. The séance, communion with spirit and notions of mediumship are reduced to stylishly edited scenes that play on filmic conventions. Most significantly the thesis establishes that the ghost hunting programme has become a space for ghostly ‘visitations’ of Victorian devices of Spiritualism. Practices that were once located in the darkened nineteenth century parlour have been ‘repatriated’ into the darkened locations of media investigations that operate as moments of retrospective hallucination, thus the removal of the theological is complete, the on-screen entertainment and spectacle, devoid of understandings of the communion with spirit has displaced the Spiritualist doctrine.
26
Jayakumar, Samuel. "A critical and comparative study of the relationship between missionary strategy, Dalit consciousness and socio-economic transformation in the missionary work by SPG : among the Nadar and Paraiya communities of Tirunelveli District in between 1830 and 193". Thesis, Open University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389243.
Testo completo
27
Bowers, Nadine Francis, Karel Th August e Ignatius Swart. "Development as transformation : the local church in Lavender Hill as agent of change in a post-Carnegie II context". Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/15501.
Testo completoAbstract (sommario):
Thesis (DTh)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: The aim of the study is to explore whether the local church is acting as an agent of change in addressing the socio-economic needs of an impoverished grassroots community. This study falls within the area of missiology as it takes as point of departure the need for the church to appropriate a missional framework for development. However, this study considers the church in relation to its context, it draws on related sub-fields of theology and various development and social sciences to compose a picture of the current challenges the church faces in engaging poverty. The study focuses on the community of Lavender Hill situated on the Cape Flats of the Western Cape. Due to the interdisciplinary nature of this study, both theoretical and methodological triangulation have been employed. Chapter 1 introduces the study and provides a theological conceptualisation. Chapter 2 argues for a framework of Development as Transformation and presents a distinctive motivation, goal and ecclesial identity, which has to be taken into account when the church 'does development'. It is concluded that, while this framework is distinctive, it does not replace existing development theory, but rather engages it as a dialogical conceptual framework. Chapters 3 to 5 present the Second Carnegie Inquiry into Poverty and Development in South Africa (1984) as a useful theoretical tool. This study allows for a comparative historical analysis, particularly as Carnegie II poses a challenge to the church regarding poverty. Despite the prominent role accorded the church by history, Carnegie inquiries, government and broader civil society, it is concluded that the church continues to face many of the same challenges in a post-Carnegie II context. Both Chapters 3 and 4 conclude that, among the key challenges identified, there is a need for the church to evidence holistic theology and sustainable action with regard to social responsibility. Action remains, for the most part, in a dominant charity mode. Partnership, in its various forms, is identified as a necessary and more sustainable strategy in a context of inequality. Chapters 5 and 6 focus more specifically on the context of Lavender Hill and utilise the theoretical frameworks in order to analyse data. Methodological triangulation is employed and various methods of data collection are therefore used. Chapter 5 discusses the interlinked dimensions of poverty in Lavender Hill with reference to both Carnegie II and recent scholarship. Chapter 6 utilises the theoretical frameworks to focus more specifically on whether the local church in Lavender Hill is acting as an agent of change. The involvement of the church is described and explored with reference to the challenges (both contextual and missional) presented in Chapters 1 to 5. Findings indicate that the local church faces many of the challenges identified by Chapters 3 and 4 and that theology in particular is closely linked to praxis. Particular attention is, therefore, given to the role played by theology in determining action, and Development as Transformation is applied as a framework which addresses a lack of holistic theology. Recommendations for action are proposed in order to guide the local church in areas such as Lavender Hill to become more meaningful role players in their communities.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om ondersoek in te stel na die vraagstuk of die plaaslike kerk wel optree as 'n agent van verandering deur die sosio-ekonomiese behoeftes van 'n arm grondvlakgemeenskap onder die loep te neem. Hierdie studie kan in die gebied van missiologie geplaas word, deurdat dit die noodsaaklikheid vir die kerk om 'n missionere raamwerk vir ontwikkeling te gebruik as uitgangspunt het. Hierdie studie beskou die kerk egter in verhouding tot die kerk se konteks, dit maak gebruik van verwante subvelde van teologie en verskeie ontwikkelings- en sosiale wetenskappe om 'n oorsig saam te stel van die huidige uitdagings waarvoor die kerk te staan kom in die stryd teen armoede. Die studie fokus op die gemeenskap van Lavender Hill wat op die Kaapse Vlakte in die Wes-Kaap gelee is. Weens die interdissiplinere aard van hierdie studie is teoretiese sowel as metodologiese triangulasie aangewend. Hoofstuk 1 lei die studie in en verskaf teologiese konseptualisering. In hoofstuk 2 word 'n raamwerk van Ontwikkeling as Transformasie bepleit wat 'n eiesoortige motivering, doel en kerklike identiteit aanbied wat in ag geneem moet word wanneer die kerk 'ontwikkelingswerk doen'. Die gevolgtrekking word gemaak dat alhoewel die raamwerk kenmerkend van aard is, dit nie huidige ontwikkelingsteorie vervang nie, maar dit eerder as 'n dialogiese konsepsuele raamwerk ter taak stel. In hoofstukke 3 tot 5 word die Second Carnegie Inquiry into Poverty and Development in South Africa (1984) as 'n nuttige teoretiese werktuig aangebied. Hierdie studie neem 'n vergelykende historiese ontleding in aanmerking, veral aangesien Carnegie II 'n uitdaging aan die kerk stel met betrekking tot armoede. Ten spyte van die prominente rol wat aan die kerk deur die geskiedenis, Carnegie-ondersoeke, die regering en bree burgerlike samelewing gegee is, word die gevolgtrekking gemaak dat die kerk steeds na Carnegie II voor dieselfde uitdagings te staan kom. In hoofstuk 3 sowel as 4 word verskeie sleuteluitdagings geidentifiseer en die gevolgtrekking word gemaak dat dit vir die kerk noodsaaklik is om bewyse te lewer van 'n holistiese teologie en onderhoubare optrede met betrekking tot sosiale verantwoordelikheid. Optrede word steeds grotendeels op 'n liefdadigheidswyse uitgevoer. Vennootskap, in al sy verskeie vorme, word as 'n noodsaaklike en meer onderhoubare strategie in 'n konteks van ongelykheid geidentifiseer. In hoofstukke 5 en 6 word meer spesifiek op die konteks van Lavender Hill gefokus en word die teoretiese raamwerke gebruik om die data te analiseer. Metodologiese triangulasie is aangewend en daarom is verskeie metodes van dataversameling gebruik. In hoofstuk 5 word die verweefde dimensies van armoede in Lavender Hill bespreek, met verwysing na Carnegie II sowel as onlangse vakkundigheid. In hoofstuk 6 word die teoretiese raamwerke gebruik om meer spesifiek te ondersoek of die plaaslike kerk in Lavender Hill wel as agent van verandering optree. Die betrokkenheid van die kerk is beskryf en word verken met verwysing na die uitdagings (kontekstueel sowel as missioner) soos in hoofstukke 1 tot 5 uiteengesit. Bevindinge dui daarop dat die plaaslike kerk te staan kom voor baie van die uitdagings wat in hoofstukke 3 en 4 geidentifiseer word, en dat die teologie in besonder ten nouste verbind is aan die praktyk. Besondere aandag word daarom gegee aan die rol wat deur teologie gespeel word om optrede te bepaal, en Ontwikkeling as Transformasie word toegepas as 'n raamwerk wat 'n gebrek aan holistiese teologie ondersoek. Aanbevelings vir optrede word voorgestel sodat plaaslike kerke in areas soos Lavender Hill gelei kan word om meer betekenisvolle rolspelers in hul gemeenskappe te word.
28
Strong, Philippa. "Romans 12:2 as an important paradigm for transformation in a Christian : a practical theological study / Philippa Strong". Thesis, North-West University, 2007. http://hdl.handle.net/10394/1849.
Testo completoAbstract (sommario):
This thesis comprises four Sections:
SECTION A
An Introduction: This study has been done according to the article method. It consists of five articles in which the research results have been reported. All the articles form part of the overall objective and goals of the research project. Each article is a project in its own right as it also stands on its own; each one has its own research question, research goals, research methods, bibliography as well as unique content. At the end these articles along with the introduction at the beginning and the final conclusions at the end form part of the entire thesis.
SECTION B
Section B comprises the following articles:
ARTICLE 1 is an expository approach on a selected core of Biblical references pertaining to the renewing of the mind. ARTICLE 2 discusses popular theoretical approaches pertaining to the renewing of the mind. ARTICLE 3 discusses the working of the human mind as well as provides information on left and right brain preferences and provides meta-theoretical perspectives on change. Good thinking (as a prerequisite of mind renewal) in order to ensure positive change is highlighted throughout the article. ARTICLE 4 is a qualitative empirical study existing of five interviews pertaining to the renewing of the minds in Christians. ARTICLE 5 Gives practice theoretical perspectives of the proposed model called Creative Practical Application (CPA) as a dynamic discipline in order to assist and support Romans 12:2 as an important paradigm for transformation/change in the Christian.
SECTION C
In this section the conclusions and further suggestions for related research have been stated.
SECTION D
Although each article has its own bibliography, a comprehensive bibliography of the whole research project has been given in this section.Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2008.
29
Wikström-Hedman, Kristina. "Dalens Ande : ett konstprojekts transformation till en etik- och moralfråga". Thesis, University of Gävle, Department of Humanities and Social Sciences, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-500.
Testo completoAbstract (sommario):
’Dalens Ande’ är ett kommunalt konstprojekt i Säter. Enligt den ursprungliga planeringen skulle det pågå under tre somrar. Det ingår i hela Säterdalsprojektet, vilket syftar till att lyfta fram en säregen miljö och natur.
Konstutställningen Dalens Ande var redan den första sommaren (1998) mycket uppmärksammad, inte minst i lokalpressen.
Efterhand följde den affekterade insändardebatt som lett till den ’etiska vändning’ som denna uppsats huvudsakligen avser att belysa och analysera.
De tolv berörda konstnärerna har beslutat att avsäga sig vidare samarbete med Säters kommun sedan den insändarskribent som de sett sig kränkande behandlade av utsetts till kommunens kulturpristagare.
Här presenteras förutom ett urval av nämnda skriverier även som referenser en kort sammanfattning av Kants sedelära samt övrigt artikelmaterial som behandlar problemställningens delfrågor; yttrandefrihet kontra ärekränkning, pressetik och begreppet ’konstskandal’.
30
Ndukwe, Olo. "Christian faith and social transformation : John Howard Yoder's social ethics as lens for revisioning the ecclesiological identity of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN)". Thesis, Link to the online verions, 2008. http://hdl.handle.net/10019.1/1361.
Testo completo
31
Oliveira, David Mesquiati de. "Missão, cultura e transformação: desafios para a prática missionária comunicativa". Faculdades EST, 2010. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=258.
Testo completoAbstract (sommario):
Esta dissertação é uma investigação e proposta sobre a prática missionária da igreja
cristã com vistas à transformação social em um mundo pluralista. O primeiro capítulo
aborda a dimensão comunicativa da ação segundo Jürgen Habermas, analisando
como são coordenadas as ações coletivas em sociedade e como a ética e as
culturas influenciam as ações sociais, especialmente a ação missionária. Investiga a
prática missionária na sociedade focando o objetivo e método da ação. Pergunta
pela relação entre evangelho e cultura e sobre a possibilidade do encontro com as
religiões no mundo. Este capítulo termina considerando como comunicar o
evangelho na América Latina e aponta para uma prática missionária a partir do
diálogo, tendo como referencial o agir trinitário de Deus. O segundo capítulo avalia
as conseqüências de se adotar um modelo missionário baseado em debates e
consensos. Fundamenta a missão como mover-se em direção ao outro, e resgata a
responsabilidade social da igreja a partir da solidariedade, do amor e da compaixão.
Descreve essa prática em termos de fraqueza e vulnerabilidade, em oposição aos
modelos anteriores que se baseavam em projetos expansionistas da fé. Este
capítulo se vale da contribuição teórica do filósofo Gianni Vattimo e sua idéia do
pensamento debole, que remete à questão de como agir a partir da fraqueza. O
exemplo máximo do autoenfraquecimento como forma de interagir com o mundo é
analisado, teologicamente, a partir da encarnação do Filho de Deus (kenosis) e tira
conseqüências para a ação missionária. O último capítulo discute sobre como a
missão pode contribuir para a transformação das pessoas, culturas e sociedades.
Encontra na diaconia a base para a ação comunicativa transformadora. Servir
permite que a comunidade cristã pratique na sua convivência o evangelho que prega
com a motivação correta. Há um redescobrimento da ética pessoal e social e da
diaconia transformadora como parâmetro para medir a coerência entre proposta do
reino de Deus anunciado no evangelho e o que é vivenciado nas comunidades
cristãs. A participação da igreja no mundo não é de passividade nem de
contemplação. Ela tem voz profética e sua ação visa transformar pessoas,
instituições, estruturas sociais e de poder, pela proclamação esperançosa do reino e
pela convivência encarnacional desse mesmo evangelho. A pesquisa busca um
novo marco para a prática missionária em um mundo em constantes
transformações. Termina sugerindo um modelo missionário a partir da diaconia
transformadora e de uma teologia da ação missionária testemunhal e comunicativa, apontando para as oportunidades que se apresentam com uma nova metodologia
missionária.This dissertation is an investigation and proposal about the missionary practice of the Christian church with a view to the social change in a pluralist world. The first chapter approaches the communicative dimension of the action according to Jürgen Habermas, analyzing how the collective actions are coordinate in society and how the ethics and cultures influence the social actions, especially the missionary action. It investigates the missionary practice in society focusing to its objective and action method. It asks by the relation between gospel and culture and about the possibility of the meeting with the religions in the world. This chapter finishes wondering how to communicate the gospel in Latin America and the guides to a missionary practice starting from the dialogue, having as a reference the trinity action of God. The second chapter, evaluates the consequences of adopting a missionary model based on debates and consensus. It basis the mission as move towards the other and rescues the social responsibility from solidarity, love and compassion. It describes this practice in terms of weakness and vulnerability, opposite to the previous models that relied on expansionist designs of faith. This chapter draws on the theoretical contribution of the philosopher Gianni Vattimo and debole your idea of thinking that leads to the question of how to act from weakness. The ultimate example of own weakness as a form to interact with the world is analyzed, theologically, from the incarnation of the Son of God (kenosis). The last chapter discusses about haw the mission can contributes to people, cultures and societies transformation. It meets in the diakonia the basis to communicate acting. To serve allows to the Christian community practice in gospel familiarity that preaches with the correct motivation. There is a rediscovery of the personal and social ethics and transforming diakonia as a parameter to a measure the coherency between the proposal of Gods kingdom announced in the gospel and what is experienced in Christian communities. The participation of the church in the world is not of passivity nor contemplation. It has a prophetic voice and its action aims to transform people, institutions, social and power structures to the hopeful proclamation of the kingdom and by the incarnational familiarity of this gospel. The research seeks a new mark for the missionary practice in a world of constant transformations. It finishes suggesting a missionary model starting from the transforming diakonia and of a missionary and communication action theology, pointing to the opportunities that are presented with a new missionary methodology.
32
Horn, Lindsay R. "The Transformation of the Human Person Through Contemplation: An Analysis of John Cassian's Conferences". University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1626084936036699.
Testo completo
33
Baker, Bruce D. "The transformation of persons and the concept of moral order : a study of the evangelical ethics of Oliver O'Donovan with special reference to the Barth-Brunner debate". Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/975.
Testo completoAbstract (sommario):
This dissertation investigates the evangelical ethics of Prof. Oliver O’Donovan in order to explore the implications of his “evangelical realism” for theological anthropology, moral knowledge and the concept of moral order. The Barth-Brunner debate regarding natural theology provides a lens onto these issues. Theological case studies are used to test our findings. Chapter 1 provides an overture to these issues, paying attention to current ideas about human nature and morality, and the growing influence of neuroscience and evolutionary psychology. Chapter 2 focuses on Resurrection and Moral Order, elucidating the salient factors in its outline for evangelical ethics. Chapter 3 diagnoses the challenges which a dialectical epistemology presents to the development of a doctrine of evangelical ethics. Chapter 4 delves into O’Donovan’s treatment of the Barth-Brunner debate over natural theology, and discovers therein an illuminating correspondence between O’Donovan’s ethics and the concept of a human “capacity for revelation” (Offenbarungsmächtigkeit), which became a hinge issue in the debate. This provides a helpful lens onto O’Donovan’s concept of moral order. Chapter 5 examines the intrinsic connection between the concept of moral order and the epistemic role of faith. Kierkegaard’s treatment of the paradoxical aspects of faith as an event of epistemic access figures prominently in this analysis. Chapter 6 brings together the results of our analysis and applies them to the thesis that: the transformation of persons lies at the heart of evangelical ethics. The cosmology of faith emerges as a critical hermeneutical factor in the development of a doctrine of evangelical ethics. We explore here the doctrinal implications for Trinitarian theology. Chapter 7 draws out practical implications of our thesis. We see the central place of prayer and worship in evangelical ethics, and point out implications for teaching. Lastly, we show practical applications of our thesis by examining the bio-ethical issues of human reproductive technologies, with special attention to O’Donovan’s work, Begotten or Made?
34
Price, Kenneth Robert 1962. ""Nobody knows, so still it flows"—The Discourse of Water in the Poetry of Emily Dickinson". Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc277904/.
Testo completoAbstract (sommario):
Emily Dickinson's use of water as a dominant poetic trope differs from typical religious archetypal associations with baptism, cleansing, and rebirth. Dickinson transforms rather than recapitulates established theological concepts, borrowing and adapting Biblical themes to suit her artistic purposes.
Dickinson's water poems are the poet's means of initiating a discourse with God. Dickinson's poems, however, portray the poet's seeking communion and finding only a silent response to her attempts to initiate an exchange with God. Unable to find requital to her needs for discourse, Dickinson uses Biblical imagery to vindicate ultimately abandoning the orthodox tenets of Calvinism.
Resenting the unresponsiveness of God, particularly if the solitude she experiences has been imposed through His will rather than her own, Dickinson poetically reverses roles with God to establish her autonomy, looking instead to the reader of her poetry to requite her need for discourse. And as interaction is seen as a need that Dickinson must have realized, poetry may then be understood as the poet's invitation of the reader into the discourse she finds lacking in God.
Refuting Calvinist doctrines allows the poet to validate her autonomy as well. Instead of following a course of life prescribed by God, Dickinson demonstrates her resistance to suppliance through water. Dickinson refuses to follow God's guidance unquestioningly because merely being part of a collective who follow an indifferent god provides no lasting distinction for a poet seeking immortality.
Having broken the union with God and established her god-like identity as a poet, Dickinson turns to the similar use of Biblical language in her poetry to establish the communion with her reader that she finds lacking in her relationship with God. Dickinson then strengthens this bond with the reader by asserting that divinity is present in every individual not suppressed by the restraining presence of God.
35
Hovil, R. Jeremy G. "Transforming theological education in the Church of the Province of Uganda (Anglican)". Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/5753.
Testo completoAbstract (sommario):
Thesis (DTh)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.
36
Bunn, Nigel. "The transformation of English Quakerism 1651-1740 : an examination of the changes in the theology, organisation, social ideals, and economic ethics of Quakerism, including an analysis of the causes and effects of these changes /". Title page, contents and conclusion only, 1987. http://web4.library.adelaide.edu.au/theses/09AR/09arb942.pdf.
Testo completo
37
Uzukwu, Elochukwu Eugene. "Book Reviews: Alfred T. Hennelly (editor), "Liberation Theology. A Documentary History," and United Nations Economic Commission for Aftrica. "African Alternative Framework to Structural Adjustment Programmes for Socio-Economic Recovery and Transformation. A Popular Version."". Bulletin of Ecumenical Theology, 1993. http://digital.library.duq.edu/u?/bet,1596.
Testo completo
38
Randolph, Ellen P. "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)". FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1686.
Testo completoAbstract (sommario):
The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.
39
Immel, Lorilee A. "An Impact Study On The Awareness Of The Presence Of God Through Prayer". Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1588349318909424.
Testo completo
40
Smith, Ethan D. "The Praise of Glory: Apophatic Theology as Transformational Mysticism". University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1502133638523313.
Testo completo
41
Samuel, Nathaniel Girard. "Story-Making: A Narrative Pedagogy For Transformative Christian Faith". Thesis, Boston College, 2013. http://hdl.handle.net/2345/3403.
Testo completoAbstract (sommario):
Thesis advisor: Thomas H. GroomeThe mid-twentieth century upsurge in scholarship on the methodological and conceptual importance of narrative for theology - established in the work of H.R. Niebuhr, Hans Frei and Stephen Crites inter alia - was a watershed moment for narrative pedagogy in Christian religious education. By and large, narrative approaches have however tended to privilege one form of narrative embodiment - literary (or discursive narratives) - over action (or non-discursive narratives). This dissertation points to the equivocal and pluriform nature of narrativity, and its codification in much more than oral and written textuality. I extend it to refer to a distinct competency for establishing a meaningful world (or ethos) to inhabit, which congeals in varied forms of human expression including our lived narratives. Narrative competency allows us to understand ourselves as persons and communities in (synchronic) relationship with the rest of creation, as well as in (diachronic) relation with persons and communities from the past and in the anticipated future. I propose a narrative pedagogy for transformative faith based on the concept of story-making, which draws on this expanded understanding of narrativity. My story-making approach is grounded in Christian praxis that aims to establish the experiential matrix that, through the working of God's grace, invites and aids the re-storying of the learner's life. Story-making also has as its vision narrative historic praxis that incarnates in social action the understanding that human subjectivity is lived in responsible agency in the present, retrieving the memory of suffering and possibility from the past, in the hope of a more just future. This dissertation is inspired by the Caribbean heritage of survival and grace-filled possibility, but ultimately extrapolates for universal wisdom. It is sustained by a belief that Christian religious education is about forming disciples with agency for furthering the Great story of the reign of God in history and society. The creative, even poetic, enterprise of Caribbean existence is iconic of this existential challenge that remains ubiquitous for life in the modern globalized economy
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
42
Gladwin, Ryan Redding. "Towards a liberating Latin American ecclesiology : the local church as a socially and culturally transformative historical project". Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/18007.
Testo completoAbstract (sommario):
Because of the drastic changes (political, socio-cultural, and ecclesial) in Latin America since the genesis of Latin American Theology in the 1960s and 70s and the persistent and pernicious presence of poverty and injustice, it is imperative for theology to confront the present socio-cultural and ecclesial context. Through the development of a sociological and historical survey of Argentina during the past half-century, this thesis argues that the present holds little hope for a revitalization of the triumphalist, macro-social historical project of Latin American Liberation Theology, but instead demands an informed theological reflection on the micro-social. It also engages various Latin American theological perspectives (Liberationist, Progressive Evangelical, and Pentecostal/neo-Pentecostal) and argues that community is at the centre of their conceptions of transformation and that, accordingly, the local church is a potential transformative historical project. It examines this transformative potential through ethnographic and theological case studies of two local Baptist churches (Progressive Evangelical and neo-Pentecostal) in Greater Buenos Aires, Argentina, demonstrating that the present ecclesial context is diverse and contentious, but nevertheless a potential location of transformation. It contends that the local church is a fitting historical project for Latin American Theology as it functions as a bridge between the exilic present and the utopia of the Kingdom of God, between individual and social transformation, and between the hermeneutically-focused historical sciences and the emancipatory-focused critical social sciences. It concludes that the local church is a transformative historical project as a gathering community that seeks to be faithful and effective through non-violent confrontation, reconciling unity, and discernment.
43
Woolley, Alison Rebecca. "Women choosing silence : transformational practices and relational perspectives". Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6158/.
Testo completoAbstract (sommario):
This thesis explores chosen practices of silence in contemporary Christian women’s lives, insubstantially addressed within the literature of feminist and practical theologians. A survey of their discourse, which predominantly addresses the imposed silencing of women and the attendant quest for authentic voice to name their experiences, is supplemented by interdisciplinary exploration of silence within wider theologies, Quaker Studies, linguistics, and the talking and arts therapies. Employing feminist research methodologies, this qualitative study utilises descriptively rich material from semi-structured interviews to consider the function of silence within research interviews, to identify and map women’s engagement within a spectrum of practices of silence, to explore their role in the women’s spiritual journeys, and to highlight difficulties reported in sustaining this discipline. Data analysis shows that although frequently associated with solitude, practices of silence are valued as transformational in the women’s relationships with God, self, and others. A metaphor of a web is proposed to represent the process of relational change, and silence’s potential in developing relationally responsible communities is advocated. Explanations for feminist theologians’ neglect of chosen silence are derived from the analysis, and this discipline is invited to re-engage with silence as a resource for discovering authentic identity beyond egoic selfhood.
44
Walters, Wayne Berk. "From Nominal to Radical Discipleship: One Church’s Approach to Disciple Making". Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1306520280.
Testo completo
45
Benjamin, Finbar Sebastian. "Transformative preaching as a means of addressing pastoral care needs". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Testo completo
46
Agbiji, Obaji Mbeh. "Development-oriented leadership in post-military Nigeria : a sustainable transformational approach". Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71734.
Testo completoAbstract (sommario):
Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Although Nigerian church leaders have made important contributions to Nigerian society through education, the health services and other forms of social service, they have, nevertheless, had a minimal impact on the political and economic sectors which are the major sources of policy formation, infrastructure development, job creation, industrialisation, poverty reduction and the control of environmental hazards. Accordingly, this study, within the ambit of theology and community development, seeks to understand how, through development-oriented church leadership, the church in Nigeria may contribute more meaningfully to the sociopolitical and economic transformation of the postmilitary (democratic) Nigerian society, partcularly in the light of the poverty, underdevelopment, corruption and poor leadership prevalent in the country. In addition, the study seeks to ascertain what the main components of that social transformation agenda should be. In endeavouring to understand the causes of the poverty, underdevelopment, corruption and poor leadership in Nigeria and the means through which these factors have been perpetuated, the researcher studied relevant literature on the development, sociopolitical and economic body of knowledge as its relates to Nigeria and beyond. In addition, leadership trends within the global and Nigerian contexts from precolonial to present times were explored in order to understand both the contributing factors to the inadequate leadership within Nigeria and how existing trends may be reversed. In order to evaluate the contributions of church leaders to Nigerian society, the social and theological discourses of church leaders within the Nigerian context were studied. An empirical study of the leaders of the Christian Association of Nigeria and the Lagos Presbyterian church (1999–2010) has enabled the researcher to offer proposals regarding a more meaningful engagement on the part of church leaders while the discoveries emanating from the literature study were also tested. Based on the reflections on the empirical study, perspectives and recommendations have been presented in the hope of assisting church leaders to engage more meaningfully as catalysts of change in the social transformation of Nigerian society. The theoretical frameworks guiding this study include Robert Osmer‟s practical theological methodology, missional theology as premised on the missio Dei and the pragmatic ecumenical development debate. The study has shown that the persistence of poverty, underdevelopment, corruption and poor leadership in Nigeria are the result of the failure of successive sociopolitical, economic and religious leaders to forge the correct mindset among Nigerians as regards developing human, natural, economic, infrastructural, technological and theological resources within Nigerian society from colonial times to the present day. In an effort to meet these challenges, it is essential that Nigerian development paradigms should seek to incorporate the following elements: the conscientised, responsible self, value for the community and the stewardship of resources while the sustainable transformational approach to social transformation could guide the church‟s social ministry. In line with such an approach, the harnessing of the resources of the church, Nigerian society and the global community through the medium of church leaders should be underpinned by collaboration, innovation, stewardship and values. The aim of such an approach is to encourage individuals, both leaders and followers, as well as institutions and systems, to promote the wellbeing of all humankind and to uphold the created order and institutions/systems. This study found that it is within the power of church leaders in Nigeria to contribute more meaningfully towards ameliorating the condition of Nigerians than they have succeeded in doing thus far.
AFRIKAANSE OPSOMMING: Alhoewel Nigeriese kerkleiers deur middel van opleiding, gesondheidsdienste en ander sosiale dienste baie belangrike bydraes tot die Nigeriese gemeenskap gelewer het, het hulle ‟n minimale uitwerking op die politieke en die ekonomiese sektor gehad. Hierdie sektore is die hoofbron van beleidvorming, infrastruktuurontwikkeling, werkskepping, industrialisering, armoedevermindering en die bestryding van omgewingsgevare. Derhalwe poog hierdie studie, binne die gebied van die teologie en gemeenskapsontwikkeling, om te verduidelik hoe die kerk in Nigerië, deur middel van ontwikkelingsgerigte kerkleierskap, ‟n meer sinvolle bydrae kan lewer tot die sosiopolitieke en ekonomiese hervorming van die postmilitêre (demokratiese) Nigeriese gemeenskap, veral ten opsigte van die armoede, korrupsie en swak leierskap wat so algemeen in die land is. Daarbenewens probeer die studie ook vasstel wat die hoofkomponente van daardie sosialehervormingsagenda behoort te wees. In ‟n poging om te verstaan wat die oorsake van armoede, onderontwikkeling, korrupsie en swak leierskap in Nigerië is en deur middel waarvan hierdie faktore bestendig is, het die navorser toepaslike ontwikkelings-, sosiopolitieke en ekonomiese literatuur aangaande Nigerië en andere bestudeer. Daarbenewens is leierskapstendense van prekoloniale tye tot vandag ondersoek in sowel die globale as die Nigeriese konteks om vas te stel watter faktore tot die ontoereikende leierskap in Nigerië bygedra het en hoe die bestaande tendense omgekeer kan word. Die sosiale en teologiese diskoerse van kerkleiers in die Nigeriese konteks is bestudeer om te bepaal watter bydrae kerkleiers tot die Nigeriese gemeenskap gelewer het. ‟n Empiriese studie van die leiers van die Christian Association of Nigeria (CAN) en die Lagos Presbyterian Church (LPC) (1999–2010) het die navorser in staat gestel om voorstelle te doen in verband met ‟n sinvoller bydrae deur kerkleiers, en ontdekkings uit die literatuurstudie is ook getoets. Op grond van die verspreiding van en besinning oor die empiriese studie word perspektiewe en voorstelle aan die hand gedoen in ‟n poging om kerkleiers te help om meer sinvol op te tree as katalisators in die sosiale hervorming van die Nigeriese gemeenskap. Die teoretiese raamwerke waarbinne hierdie studie gedoen is, sluit in Robert Osmer se metodologie van praktiese teologiese, missionêre teologie soos veronderstel in die missio Dei en die debat oor pragmatiese ekumeniese ontwikkeling.
47
Brondos, David Allen. "Jesus Christ the living reconciliation : a transformational model of atonement". Thesis, King's College London (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244167.
Testo completo
48
Johnson, Joyce Elaine Gill. "Sowing stories deep in the soul| Transformative biblical storytelling ministry with adolescent young women". Thesis, United Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10055461.
Testo completoAbstract (sommario):
"Sowing Stories Deep in the Soul" is a creative, interactive workshop model focused on "Transformative Biblical Storytelling Ministry with Adolescent Young Women" to meet the need for this course within the Congress of Christian Education of Dr. Martin Luther King, Jr. Memorial Baptist State Convention of Indiana. Adolescent young women and leaders participate in the study of Scripture as ancient stories within an oral/aural media experience and performance paradigm to elicit positive impact. Qualitative research findings show a relationship between internalizing stories, applying them personally, performing them by heart, and the impact of transformative spiritual formation for adolescent young women.
49
DANN, GARY. "La mort de dieu : la transformation de la philosophie et de la theologie". Université Marc Bloch (Strasbourg) (1971-2008), 2001. http://www.theses.fr/2001STR20009.
Testo completoAbstract (sommario):
Pendant 40 ans, le philosophe americain kai nielson a soutenu que toutes les preuves et discussions concernant l'existence de dieu n'avaient abouti a rien. La croyance religieuse en general et particulierement les discours sur dieu devraient etre ecartes. Considerant que la philosophie de la religion ne peut etre etudiee que d'un point de vue historique, nielson concentre son attention sur les aspects metaphilosophiques : la philosophie a-t-elle reussi a repondre aux questions qu'elle s'etait posees ? nielson, sur les pas du pragmatique richard rorty, croit que les tentatives philosophiques (deja amorcees par plato) d'etablir fondements epistemologiques, descriptions metaphysiques de la realite et solides definitions dela verite sont toutes incompletes. Maintenant, nielson et rorty souhaitent que la philosophie se tourne vers, selon john dewey, << les problemes des hommes. >> mais nielson s'est contredit. Il a ecarte toute croyance religieuse avec tous les moyens traditionnels et solides philosophiques et maintient, cependant, dans sa description metaphilosophique, que les outils qu'il a utilises pour diviser verite et langage ou croyance et connaissance sont absurdes. Dans ce cas, sa vision de la croyance religieuse est a revoir. En fait, la croyance religieuse, dans la culture post-philosophique est assez compatible avec la position metaphilososphique de nielson et rorty. L'etendue de mon etude sur nielson et rorty, leur apprehension de la croyance religieuse et de la philosophie est posee dans les ecrits du theologien francais gabriel vahanian dont la notion d'immanentisme radical decrit parfaitement la tentative de nielson d'eliminer la croyance reigieuse de la scene culturelle. Mais, tout comme la mort de dieu ouvre la voie a d'autres facons d'etre, la position metaphilosophique de nielson (et plus particulierement celle de rorty), permettent, en delaissant les formes traditionnelles et depassees d'apprehender la philosophie, de reinventer theologie et culture.
50
Gondwe, Chancy P. S. "The quest for transformational local community leadership for rural development of the Malawian district of Lilongwe : a theological perspective". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80017.
Testo completoAbstract (sommario):
Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: In most African communities, local community leadership is highly esteemed and plays a crucial role in community development. Local community leaders, especially in rural areas, have much power and authority over community members and in most cases act as contact persons with development agents. They are key to the development of their communities. However, most communities experience a number of leadership challenges. A number of leaders are corrupt, oppressive, self-seeking and incapable of serving their communities. This hinders transformation in communities. Therefore, this thesis presents the need for transformational local community leadership for community transformation in rural areas, Lilongwe rural (Malawi) in particular. It contends that for community transformation to take place there has to be a leadership that is transformational to guide such change. The local church is deemed as an ideal change agent that can model transformational leadership and reach out to local community leaders because of its nature, call and strategic position in local communities despite its imperfections. To have a deeper understanding of the theme of this research, an empirical study was conducted in “Mgwayi” community in Lilongwe rural, Malawi, using a case study research strategy. An interdisciplinary approach was employed to gather primary and secondary data, which was analysed from a practical theological perspective. The results clearly indicate that the community experiences a number of leadership and general challenges caused by internal and external factors. The local church is playing some significant role in addressing these challenges; however, it can do better. Therefore, this study suggests that there is need for the local church to reclaim both its nature and its call so that it can take its rightful position and role in the community. There is need for the local church to exercise transformational leadership as modelled by Christ Jesus. Development agents can partner and work alongside the local church to empower it towards transformational leadership and being what it ought to be.
AFRIKAANSE OPSOMMING: In die meeste Afrika-gemeenskappe is die plaaslike gemeenskapsleiers hoog aangeskrewe en speel hulle ‘n belangrike rol in die ontwikkeling van die gemeenskap. Plaaslike gemeenskapsleiers, veral in landelike gebiede, het baie mag en gesag oor die lede van die gemeenskap en tree in die meeste gevalle as kontakpersone op tussen die gemeenskap en ontwikkelingsagente. Hulle is die sleutel tot die ontwikkeling van hul gemeenskappe. Die meeste gemeenskappe ervaar egter ‘n aantal uitdagings t.o.v. leierskap. ‘n Groot aantal is korrup, onderdrukkend, soek hul eie belang en nie in staat om die gemeenskap te dien nie. Dit verhinder transformasie in gemeenskappe. Daarom bespreek hierdie tesis die behoefte aan transformerende plaaslike gemeenskapsleiers in landelike gebiede, in besonder landelike Lilongwe (Malawi). Dit beweer dat daar transformerende leiers moet wees om ‘n gemeenskap te begelei deur verandering vir gemeenskaps-transformasie om plaas te vind. Die plaaslike kerk is die ideale agent vir verandering om transformerende leierskap te modelleer en uit te reik na plaaslike gemeenskapsleiers as gevolg van die aard, roeping end strategiese posisie in die plaaslike gemeenskappe ten spyte van die kerk se tekortkominge. Om ‘n groter begrip te ontwikkel vir die onderwerp van navorsing is ‘n empiriese studie gemaak van die “Mgwayi” gemeenskap in landelike Lilongwe, Malawi, met behulp van ‘n gevallestudie navorsing strategie. ‘n Interdissiplinêre benadering is gebruik om primêre en sekondêre data in te samel, wat van ‘n prakties-teologiese perspektief ontleed is. Die resultate dui duidelik aan dat die gemeeskap ‘n aantal leierskap en ook ander algemene uitdagings ervaar. Dit word veroorsaak deur interne faktore en eksterne faktore. Die plaaslike kerk speel ‘n belangrike rol in die hantering van hierdie uitdagings, maar kan verbeter hierop. Hierdie studie dui aan dat dit nodig is vir die plaaslike kerk om beide sy aard en roeping weer ernstig op te neem sodat hy sy regmatige plek en rol in die gemeenskap kan vervul. Daar is ‘n behoefte vir die plaaslike kerk om transformerende leierskap te modelleer, volgens die voorbeeld van Jesus Christus. Ontwikkelingsagente kan saam met die plaaslike gemeente werk om die kerk te bemagtig tot transformerende leierskap sodat dit die instrument kan wees wat dit behoort te wees.