Thematische Bibliographien / Missions and culture / Dissertationen

Dissertationen zum Thema „Missions and culture“

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Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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1

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

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
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2

Liang, Hu Cheng-hwei. „Christian Missions Overseas 38 years of cross-culture missionary work, an evaluation /“. Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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3

Gaudreault, Lucien-Raymond. „The relationship between faith and culture“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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4

Miyakawa, Kazuhiko. „A study of a strategy for church-planting in Iran with special reference to Japanese culture“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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5

Milani, Fernando. „Letters to a missionary who has just been assigned to the Philippines thoughts and pastoral experiences about the problem of inculturation /“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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6

Whitmer, Steven Michael. „Approaching benevolence in missions“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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7

Trafford, Alan P. „Cross "Culture Club" evangelism : sharing the Gospel with a postmodern generation /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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8

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

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9

Fivecoat, Bruce. „Sociocultural strategies of indigenous evangelism and church building among preindustrial people groups“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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10

Roth, Benjamin S. „Academic Culture, Business Culture, and Measuring Achievement Differences: Internal Auditing Views“. Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/eps_diss/93.

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ABSTRACT ACADEMIC CULTURE, BUSINESS CULTURE, AND MEASURING ACHIEVEMENT DIFFERENCES: INTERNAL AUDITING VIEWS by Benjamin Sterling Roth This study explored whether university internal audit directors’ views of culture and measuring achievement differences between their institutions and a business were related to how they viewed internal auditing priorities and uses. The Carnegie Classification system’s 283 Doctorate-granting Universities were the target population. Directors for 144 institutions (51%) returned questionnaires providing their views of academic culture and measuring achievement differences; the importance of internal auditor attributes, and types, subject areas, and determinants of internal auditing work; and whether operational audits of research, teaching, and public service were appropriate. Data collected included directors’ age, gender, race and ethnicity, education, certifications, and work experience and information on their reporting officials, boards/audit committees, audit departments, and institutions. Chi-square tests of independence, p ≤ .05, determined statistically significant relationships, and Cramer’s V, effect size. Dichotomous categories of “businesslike” and “distinct” were used to label views from the university’s perspective. Fifty-six percent viewed university culture distinct; 65% viewed measuring achievement businesslike. Thirty-eight percent viewed both businesslike; 30%, both distinct; 26%, culture distinct and measuring achievement businesslike; and 6%, culture businesslike and measuring achievement distinct. Culture views were related to measuring achievement views with medium effect, and with large effect for respondent subsets, such as older (≥ 50 years) males, certified internal auditors (CIAs), and directors at schools with higher research funding and/or a medical school. Also, with small effects, a distinct culture view favored awareness of culture and missions; a businesslike culture view favored operational audits; and a businesslike measuring achievement view favored operational audits in research, teaching, and public service. Older males had the highest percentages viewing culture businesslike and both culture and measuring achievement businesslike. CIAs had highest percentages viewing culture distinct and both culture and measuring achievement distinct. With culture and measuring achievement views related, internal auditor awareness of university culture and missions might warrant greater emphasis. Businesslike views favoring operational audits might encourage management practices historically decried by scholars as ill-fitting an academy, or might conserve resources to make more available to enhance academic practices and outcomes.
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11

Kerber, Mary. „Towards a spirituality of mission for school sisters of Notre Dame in cross-cultural settings“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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12

Suttles, Virgil. „Developing cross-cultural fellowship within a multiethnic group of Christians in Cayenne, French Guiana“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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13

Ravasco, Gerard G. „Towards a Christian pastoral approach to Cambodian culture“. Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com/search.cfm?p101-0002.

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14

Waldecker, Gary. „The contextualization of the gospel in Chile“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Thesis (D. Min.)--Westminister Theological Seminary, 1997.
Project includes "an instrument that reflects [the contextualization of the gospel in Chile] ..., a short novel called The shadow man." (p. 2). Includes annotated bibliographical references (leaves 262-266).
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15

Chin, Bertram. „A program for cross-cultural mission in Jamaica“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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16

Ballast, David M. „Contextualizing the Gospel comparing Paul's methods in Athens and Corinth /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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17

Counted, Agina Victor. „Millennial identities as emerging ecumenical missional paradigm : a critical study of culture as a crisis and opportunity for mission“. Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97026.

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Thesis (MPhil)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: Over the past few decades, discussions around youth identity crisis and missio Dei have become one of the most challenging issues of our time. Given that staying true to self and God is complicated. We seldom come to terms with what our identity should look like in relation to the character and image of God. Just like any experience, a self-discovery experience with the ‘self’ and an attachment relationship with God, is like a rollercoaster ride. The researcher engages the reader in an empirical study that zooms in on the identity crisis of Stellenbosch Christian Millennials in relation to the subcultures of self and God images. Hence, attempting the all-important question: How can a Christian life, lived within the restorative and prophetic context of imago Dei become the milieu in which the youth-in-mission finds an enduring and satisfying identity in a time of crisis? The research is an exhaustive study that draws from the theories of attachment to God, authenticity, and theological anthropology in its exploratory navigations to bring to bear the identity crisis of Christian Millennials who participated in the study. Using a qualitative case study design, the researcher exhaustively gave account to the experiences of the respondents in the study by providing the reader with a robust narrative that explains the identity crisis of Christian Millennials in relation to their self and God images. The hallmark of the study was the observation of a common coping mechanism by way of splitting or self-fragmentation, used by the respondents to deal with their identity crisis as they struggled to remain authentic to self and maintain a positive God image. They dealt with their identity crisis by self-creating a prophetic future within the structural qualities of the self to engage in a relationship between its divine given purpose in an eschatological future and the mission of God. It was this identity crisis that led to an opportunity that enabled the youth-in-mission to interpret their experience in God’s terms. The researcher introduced this opportunity as a coping missional hermeneutic, which is a theological model that allows us to change the frame of our identity crisis to the pattern of the imago Dei in order to tell our stories from the perspective of missio Dei.
AFRIKAANSE OPSOMMING: Tydens afgelope paar dekades het die bespreking rondom die identiteitskrisis van jongmense en missio Dei een van die mees uitdagende aspekte in die hedendaagse lewe geword. Om voortdurend opreg te wees aan die self en God is ingewikkeld. Mense kom nie altyd tot ‘n vergelyk oor die identiteit wat behoort te wees wanneer verwys word na die verhouding tussen die karakter en beeld van God. Soos dit die geval is met enige ander ervaring, kan die ontdekking van die ‘self’ en ‘n persoonlike verhouding met God vergelyk word met ‘n mallemeule. Die navorser betrek die leser by ‘n empiriese studie. Hierdie studie fokus op die identiteitskrisis van Christen jongemense in verhouding tot die subkultuur van die self- en Godsbeelde. Hiermee saam poog die studie om lig te werp op die volgende aspek: Hoe kan die Christen lewe binne die konteks van die imago Dei, ’n kanaal wees vir ‘n voortdurende en genotvolle identiteit tydens ‘n identiteitskrisis? Die studie is komprehensief en is gebasseer op die teorieë van “attachment to God”, “authenticity” en teologiese antropologie. Die teorieë was gebruik deur die navorser om die identitietskrisis van Christen jongmense (Millennials), wie deelgeneem het aan hierdie studie, te beskryf. Die navorser maak gebruik van ‘n kwalitatiewe gevalle studie om te rapporteer oor die ervaringe van die deelnemers aan die studie, deur die leser te voorsien van betroubare stories oor die identiteitskrisis van jong christene in verhouding met die subkultuur van die self- en Godsbeelde. ‘n Uitstaande kenmerk van die studie is die waarneming van die algemene hanterings meganisme van verdeling (splitting) en godsdienstige taal waartydens deelnemers hul identiteitskrisis hanteer en sodoende die ware self te wees en ‘n positiewe Godsbeeld te hê. ‘n Identiteitskrisis het die geleentheid geskep vir jongmense om hul ervaringe van God in Gods terme te interpreteer. Die navorser het deur middel van die geleentheid die coping missional hermeneutic bekendgestel. Dié teologiese model stel ons in staat om die raamwerk waarbinne ons, ons identiteitskrisis beskou, na ‘n imago Dei te verander. Hierdie verandering sal ons help om ons stories uit die perspektief van missio Dei te vertel.
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18

Lai, Timothy Ming-Jer. „A reflection of 140 years of Taiwan Presbyterian Mission from the perspective of mission contextualization“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p078-0047.

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19

Knutson, Ruth. „Discipling individuals in collectivist cultures a healthy biblical tension /“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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20

Franz, Marvin Kenneth. „Healing the cell missional identity as corrective to the individualistic culture of the small group movement /“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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21

Moreau, Tina Marie. „Conversion contemporary implications for mission-minded Christians /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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22

Francovich, Robbi Nelson. „Nurturing the call of the next generation to the nations accelerating global witness characteristics and personal reflection on missional calling through a guided mission immersion experience /“. Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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23

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

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24

Chiguluri, Arjuna Rao. „Contextualization of the Gospel St. Paul as a model & its relationship in the Indian culture /“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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25

Hardman, Arlene A. „Contextualization western missionary teaching methods and materials in a Hispanic context /“. Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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26

Scheunemann, Rainer. „Mission und Evangelisation aus der Sicht indonesischer protestantischer Theologen /“. Bonn : Verl. für Kultur und Wissenschaft, 1999. http://catalogue.bnf.fr/ark:/12148/cb38872890s.

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27

DeVries, Brian A. „The covenant and missions a critique of Van Engen's theory of contextualization /“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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28

Palmatier, Aaron. „An examination and analysis of North American short-term missions to Mexico from the perspective of the Mexican pastor“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p002-0824.

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29

Triebel, Bernhard. „Der japanische Mann und die Botschaft des Evangeliums : relevante Verkündigung des Evangeliums unter Berücksichtigung der kulturellen Wurzeln und der sozialen Strukturen : historisch-kulturelle Untersuchung der Mentalität des japanischen Mannes = Japanese men and the message of the Gospel /“. Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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30

Lee, Michael Hakmin. „Assessment of Paul Hiebert's centered-set approach to the category "Christian"“. Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1127.

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31

Guyer, Edward D. „The Sikhs in Canada a Christian perspective /“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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32

Thomas, Bogonko. „Inculturation ecclesial and theological dynamics in East Africa /“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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33

Hughes, Peter. „Faith stories of Andean migrants from Ayacucho, Peru a new dialogue /“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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34

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

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35

Slobodian, Samuel P. „An orientation manual for Americans with preaching or teaching opportunities with Baptist International Evangelistic Ministry's eastern Slavic ministries“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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36

Przybylski, Norman J. „Toward an understanding of the influence of Arabic culture on contemporary Iberian life implications for missions /“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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37

Khaizakham, Khaute. „Family renewal and the mission of the Kuki, Chin and Zomi peoples of Northeast India“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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38

Harris, Joseph Everard. „Francis Libermann and the formation of third world candidates to religious life“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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39

Pajaron, Teodulfo M. „Developing Christian men for leadership in evangelism and church growth in the Philippine context“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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40

Stallter, Thomas M. „An orientation to intercultural ministry in the Central African Republic and Chad“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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41

Lee, Byung-Soo. „The Korean Revival, 1907-1910 a Korean missio-theological perspective /“. Theological Research Exchange Network, 1996. http://www.tren.com.

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42

Dangazo, Nolan V. „Pagbabalik-Loob toward a dynamic relationship between the authentic self and others /“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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43

Dominey, Mark Douglas. „Small group structures for a group based culture towards a growing indigenous church in Japan /“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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44

Behnken, Kenneth W. „Ministry in the midst of cultural diversity an experiment in preparing congregations for sharing ministry and facilities with another culture group /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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45

Murphy, David J. „The Word become flesh the importance of orality for mission in a new era /“. Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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46

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

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47

Mallya, Florentine. „Missionaries, inculturation and social change a case study from West Africa /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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48

Brown, W. Lawrence. „Designing, teaching, and evaluating a course on Christianity and worldview at African Bible College, Lilongwe, Malawi“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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49

Obasi, Solomon Okezie. „Evangelisation and modernity : cultural issues as missiological imperative in "ecclesia in Africa" /“. Hamburg : Verlag Dr. Kovač, 2008. http://www.verlagdrkovac.de/978-3-8300-3526-8.htm.

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50

Lau, Tze-yui. „James Legge (1815-1897) and Chinese culture : a missiological study in scholarship, translation and evangelization“. Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/17561.

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The primary objective of this study is to re-tell the story of a largely neglected figure in the history of Christian missions in China, James Legge (1815-1897), from a modern missiological perspective. As a Scottish missionary from the Congregational (nonconformist) church background, Legge worked for the London Missionary Society in Hong Kong, a British Crown Colony, for almost thirty years. He later became the first Professor of Chinese at the Oxford University and probably the most important sinologist of the nineteenth century. This study tries to apply the "translation principle" proposed by A. F. Walls to illustrate that the career of Legge in scholarship, translation and evangelization has undergone a process of "conversion" and "transformation" which resulted in Legge' s constant revision of his viewpoints on Chinese cul tu re. Legge' s genuine appreciation and sympathetic understanding of the Chinese cultural heritage grew gradually and as a "converted" missionary Legge was willing to criticize severely the deed of all "Christian nations". Through the monumental task of translating the Chinese Classics into English, Legge not only served as a bridge-builder between two spheres of culture; he also came to the conclusion that the ancient religion of China was monotheistic and that the teaching of the Chinese sages like Confucius, Mencius, and Lao-tze (Laozi) would suggest valuable lessons to those who claimed themselves as Christians. He also declared that the terms "Shang Ti" (Shangdi) and "T'ien" (Tian) found in the Chinese Classics actually stood for the idea of the one true God in the Christian Scriptures. Several of Legge's Chinese colleagues like Ho Tsunshin (1817-1871), Wang Tao (1828-1897), and Hung Jen-kan (1822-1864) were involved in the two way translation of integrating Western ideas into the social, religious, cultural and political scene of nineteenth century China as well as assisting Legge to let the West know more about China. Moreover, though Legge failed to develop any kind of Chinese theology himself, with its emphasis on restoring one's historical past, his legacy still serves to remind the present-day Christians in mainland China and Hong Kong to remember and to revive their own cultural traditions. Along with all the overseas Chinese Christian communities, they have to dig their own wells so as to drink from their own spiritual fountains which would serve as a solid base for a more inculturated and liberating Chinese Christianity.
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