Dissertations / Theses on the topic 'Christian life dx History'
To see the other types of publications on this topic, follow the link: Christian life dx History.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Christian life dx History.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Zisimou-Tryfonidi, Eirini. "The Church's involvement in the economic life of Early Christian Greek towns." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6221/.
Full textAbstract:
This thesis wishes to draw attention to the economic, social and political implications of the rise and establishment of the institutional Church in Early Christian Greece, particularly by exploring the pilgrimage, philanthropic and industrial function of the churches’ annexes. The diverse functions of churches annexes, besides reflecting a social dimension, they also reflect economic and political realities that require the development of an interdisciplinary approach, based on civil and ecclesiastical legislation, archaeology, epigraphy, history and theology, in order to explore the extent and the effects of the institutional Church’s activity in Greece. Interpreting Christian archaeology in key excavated sites of Greece by interweaving literary and material evidence both of ecclesiastical and secular origin, will help not only to ascertain how churches stood in relation to adjoining buildings combining religious and economic purposes, but also to restore to the most possible extent the Early Christian Greek urban and rural topographies.
2
Ackers, Peter Brian Harry. "Christian brethren, union brother : a study of the relationship between religious nonconformity and trade union leadership, in the life of the coal mining deputies' official, W.T. Miller (1880-1963)." Thesis, University of Wolverhampton, 1993. http://hdl.handle.net/2436/108113.
Full text
3
Mejias, Sarah J. "Sense and Sensibility: A Sermon on Living the Examined Life." ScholarWorks@UNO, 2017. http://scholarworks.uno.edu/td/2387.
Full textAbstract:
Jane Austen’s novels remain an essential component of the literary canon, but her first published novel, Sense and Sensibility, is frequently neglected. However, in Sense and Sensibility is the genesis of Austen’s technique through which her major characters cultivate and reveal a strong inner life, demonstrated through the character of Elinor Dashwood. This technique is a characteristic she incorporates in each of her succeeding novels. Her approach to literature centers on the interiority of her characters and their ability to change, but it her first novel Austen takes a unique approach. Following the structure of an eighteenth-century sermon, Austen creates a sermon for lay people that centers on the cultivation of a strong interior life.
4
Combs, Sara Trowbridge. "Race Reform in the Early Twentieth Century South: The Life and Work of Willis Duke Weatherford." Digital Commons @ East Tennessee State University, 2004. https://dc.etsu.edu/etd/953.
Full textAbstract:
Willis Duke Weatherford, a liberal pioneer in Southern race reform, argued that the ethics of Christianity obligated Southerners to address the social and economic problems faced by blacks in the early twentieth century. His strategy for improving race relations centred on educating Southerners and promoting economic uplift for blacks. Weatherford advocated race reform through the Young Men's Christian Association, the Southern Sociological Congress, and other voluntary organizations. He published books, taught courses, preached sermons, organized conferences, and raised funds from Northern philanthropists. Through an analysis of Weatherford's published writings and of his papers archived at the Southern Historical Collection, the present study provides a biographical profile of Weatherford's life and career, examines the development of Weatherford's racial views in the social and political context of his time, describes Weatherford's program of race education developed for college students, and discusses an interracial conference held at the Blue Ridge Assembly in 1917.
5
Reinhardt, David Lee. "Theatrical living : responsive lives which manifest God's loving presence and ways." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16579.
Full textAbstract:
God is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God's presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit. In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God's manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world. Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.
6
Jeffrey, Kenneth S. "The 1858-62 revival in the North East of Scotland." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/1862.
Full textAbstract:
The 1859 revival is the most significant spiritual awakening that has affected Scotland in modern times, but it has remained little examined by scholars. This thesis aims to highlight the importance of this religious phenomenon and to analyse it in a critical manner. In the first instance, it considers the three principal traditions of revival that have evolved since the seventeenth century so that the 1859 movement can be located within this history. It also examines the various theories that have arisen during the last fifty years which have sought to explain how and why these movements have appeared at certain times and in particular contexts. It is significant that, unlike previous studies which have explored the revival from either a narrow local or broad national perspective, this thesis considers the awakening on a regional basis, covering the north east of Scotland. It analyses the manner and expression of the revival as it arose in the city of Aberdeen, in the rural hinterland of north east Scotland, and among the fishing communities along the Moray Firth. In addition, by using data from church records and the 1861 census, it determines the composition of the people who were affected by the movement in each of these three separate situations. Furthermore it investigates the factors which explain the relative failure of the revival to affect the fishing town of Peterhead. Accordingly the thesis demonstrates that the 1859 revival was not a single, uniform religious movement. On the contrary, it establishes that local factors, which include the theological and social nature of a particular context, exercised a powerful effect upon the character of this 'season of grace.
7
Hennessey, Allison L. "A case study of the history, development, and future of Campus Crusade for Christ as a representative of the parachurch movement." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
Full text
8
O'Connor, Phillip John. "Illuminating the place of personal values and Christian beliefs in teaching sensitive and controversial issues in personal social health education (PSHE) in South East England : a life history approach." Thesis, Canterbury Christ Church University, 2017. http://create.canterbury.ac.uk/17416/.
Full textAbstract:
Christian teachers of Personal social health education (PSHE) can be conflicted when confronted with sensitive and controversial issues in their professional practice. Concerns include unprofessional conduct, exercising undue influence of their personal values and beliefs on students and being untrue to their faith. These can lead to uncertainty in negotiating areas of conscience and controversy. This life history study situated within the south east of England was used to illuminate the complexities which abound when operating within a wider milieu of perceived marginalisation of the Christian faith through advancing secularisation and liberalism. These tensions are reflected in the curriculum, policy frameworks and legal documents and have implications for teachers’ personal values, Christian faith and professional practice. Semi-structured questionnaires were administered to 13 PSHE teachers and analysed for emergent themes, borrowing language from thematic, ethical and theological analysis. The research illuminates insights into a wider context of faith in professional life. It demonstrates the way teachers are in transition in these conflicts, yet understanding faith as a holistic quality. Findings show that the approaches that teachers adopt to the interpretation and application of faith in personal life influence how faith is integrated professionally. The conflicts confronted, reflect responses of resilience, compliance and rebellion, while some teachers remain unchanged in their positions. Analysis of the data suggested that discreetly integrating faith in practice is a coping strategy some teachers employ. My study suggests that silence can be a price to pay for faith, balancing courageous restraint with conflicting compromises and professional hypocrisy. The research captures teachers in transition located in professional practice obligations, ethical and theological positions as they negotiate and navigate the place of their Christian faith and personal values with students’ rights, freedoms and autonomy.
9
Aalders, Cynthia Yvonne. "Writing religious communities : the spiritual lives and manuscript cultures of English women, 1740-90." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:786913a8-64a6-48ef-bce4-266b6fa70ff3.
Full textAbstract:
This thesis examines the spiritual lives of eighteenth-century English women through an analysis of their personal writings. It explores the manuscripts of religious women who practised their faith by writing letters, diaries, poetry, and other highly personal texts—texts that give unique access to the interior, spiritual lives of their authors. Concerned not only with the individual meaning of those writings but with their communal meanings, it argues that women’s informal writing, written within personal relationships, acted to undergird, guide, and indeed shape religious communities in vital and unexplored ways. Through an exploration of various significant personal relationships, both intra- and inter-generationally, this thesis demonstrates the multiple ways in which women were active in ‘writing religious communities’. The women discussed here belonged to communities that habitually communicated through personal writing. At the same time, their acts of writing were creative acts, powerful to build and shape religious communities: these women wrote religious community. A series of interweaving case studies guide my analysis and discussion. The thesis focuses on Catherine Talbot (1721–70), Anne Steele (1717–78), and Ann Bolton (1743–1822), and on their literary interactions with friends and family. Considered together, these subjects and sources allow comparison across denomination, for Talbot was Anglican, Steele Baptist, and Bolton Methodist. After an introductory chapter, Chapter Two focuses on spiritual friendship, showing how women used personal writings within peer relationships to think through religious ideas and encourage faith commitments. Chapter Three considers older women as spiritual elders, arguing that elderly women sometimes achieved honoured status in religious communities and were turned to for spiritual direction. Chapter Four explores the ways in which women offered religious instruction to spiritual children through the creative use of informal writings, including diaries and poetry. And Chapter Five considers women’s personal writings as spiritual legacy, as they were preserved by family and friends and continued to function in religious communities after the death of their authors.
10
Trimble, Rita J. "Conceiving a "Natural Family" Order: The World Congress of Families and Transnational Conservative Christian Politics." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1388411714.
Full text
11
Watts, Steven Edra. "'Let us run in love together' : Master Jordan of Saxony (d. 1237) and participation of women in the religious life of the Order of Preachers." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10154.
Full textAbstract:
In this thesis I argue that Jordan of Saxony (d. 1237), Master of the Order of Preachers, fostered a culture of openness toward the participation of women in the religious life of the Dominican order. This is demonstrated, in part, through the study of the nature of Jordan's support for Diana d'Andalò (d. 1236) and her convent of Sant'Agnese and his presentation of female pastoral care in the Libellus, his history of the order. The argument is also developed by means of a chronologically-informed reading of Jordan's letters, which explores his use of familial language, his employment of the topoi of spiritual friendship, and the significance he attributes to the role of religious women's prayer in the order's evangelical mission. Jordan's friendship with Diana d'Andalò and her convent of Sant'Agnese is well-known, if not necessarily well-explored. It is usually treated as a case apart from the order's increasing hostility to the pastoral care of religious and devout women, which gained momentum over the course of Jordan's tenure. This thesis seeks to break down this compartmentalized view by articulating not only the close parallels between Jordan's perception of friars and nuns within the order, but also the way in which he extended bonds of mutual religious commitment to religious women outside the order. As such, this study also intends to contribute to a growing historiography that explores the various ways in which medieval men and women participated together in religious life.
12
Dundon, Colin George History Australian Defence Force Academy UNSW. "Raicakacaka : 'walking the road' from colonial to post-colonial mission : the life, work and thought of the Reverend Dr. Alan Richard Tippett, Methodist missionary in Fiji, anthropologist and missiologist, 1911-1988." Awarded by:University of New South Wales - Australian Defence Force Academy. School of History, 2000. http://handle.unsw.edu.au/1959.4/38694.
Full textAbstract:
This thesis contributes to the literature on the history of the transition from colonial to post-colonial in the Pacific. It explores the contribution of an individual to this transition, Rev. Dr. Alan Richard Tippett, as a focus for illuminating the struggles in the transitions and the development of post-colonial theory for mission. Alan Richard Tippet sailed to Fiji as an ordained Methodist missionary in 1941. He was a product of a Methodist parsonage and heir to the evangelical and revival tendencies of the Cornish Methodism of his family. He began his missionary career steeped in the colonial visions of the mission enterprise fostered by the Board of Missions of his church. He was eager to study anthropology but was given no chance to do so before he left Australia. He pursued his study of anthropology and history in Fiji and began to question the paternalism of colonial theory. Early in his time in Fiji he made the decision to join with those who sought change and the death of colonial mission. In his work as a circuit minister, theological educator, writer and administrator he worked to this end. He developed his talent for writing and research, encouraging the Fijian church to take pride in its past achievements. He became alienated from the administrators of the Australasian Methodist Board of Missions and could find no place in the Australian church. In 1961 he left Fiji and began a course of study at the newly formed Institute of Church Growth in Eugene, Oregon. This led him into the orbit of Donald McGavran and the newly emerging church growth theory of Christian mission. Although his desire was to enhance the study of post-colonial mission in Australia he could not find a position to support him even after he gained a PhD in anthropology from the University of Oregon. After research in the Solomon Islands he returned to the USA to assist Donald McGavran in the formation of the now famous School of World Mission at Fuller Theological Seminary, Pasadena. While at Fuller he exercised considerable influence in the development of missiological theory and especially the application of anthropological studies in post-colonial mission. Although he contributed to both the ecumenical and evangelical debates on mission, he found himself caught up in the bitter debates of the 1960s and 1970s between them and, despite all efforts to maintain links, lost contact with the ecumenical wing. Retiring to Australia in 1977 he found that his world reputation was not recognised in his native land. He continued his work apace, although he was deeply saddened by the ignorance he found in Australia and by his continued rejection. He finally donated his library to St. Mark???s National Theological Centre. He died in 1988 in Canberra.
13
Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.
Full textAbstract:
This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.
14
Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.
Full textAbstract:
This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.
15
Owen, Ceri. "Vaughan Williams, song, and the idea of 'Englishness'." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:117f2c64-3b63-43aa-9dd3-15a7ce2f9339.
Full textAbstract:
It is now broadly accepted that Vaughan Williams's music betrays a more complex relation to national influences than has traditionally been assumed. It is argued in this thesis that despite the trends towards revisionism that have characterized recent work, Vaughan Williams's interest in and engagement with English folk materials and cultures remains only partially understood. Offering contextual interpretation of materials newly available in the field, my work takes as its point of departure the critical neglect surrounding Vaughan Williams's contradictory compositional debut, in which he denounced the value of folk song in English art music in an article published alongside his song 'Linden Lea', subtitled 'A Dorset Folk Song'. Reconstructing the under-documented years of the composer's early career, it is demonstrated that Vaughan Williams's subsequent 'conversion' and lifelong attachment to folk song emerged as part of a broader concern with the intelligible and participatory quality of song and its performance by the human voice. As such, it is argued that the ways in which this composer theorized an idea of 'song' illuminate a powerful perspective from which to re-consider the propositions of his project for a national music. Locating Vaughan Williams's writings within contemporaneous cultural ideas and practices surrounding 'song', 'voice', and 'Englishness', this work brings such contexts into dialogue with readings of various of the composer's works, composed both before and after the First World War. It is demonstrated in this way that the rehabilitation of Vaughan Williams's music and reputation profitably proceeds by reconstructing a complex dialogue between his writings; between various cultural ideas and practices of English music; between the reception of his works by contemporaneous critics; and crucially, by considering the propositions of his music as explored through analysis. Ultimately, this thesis contends that Vaughan Williams's music often betrays a complex and self-conscious performance of cultural ideas of national identity, negotiating an optimistic or otherwise ambivalent relationship to an English musical tradition that is constructed and referenced through a particular idea of song.
16
Motaung, Margaret Thokozile. "The significance of a Christian philosophy of life in the child's constitution of a life-world through education." Diss., 1992. http://hdl.handle.net/10500/17517.
Full textAbstract:
This study demonstrates the lack of meaning in contemporary society. Modern youth is confronted by numerous factors contributing towards a meaningless life. Because the child has an existential yearning for menning, he needs the pedagogic guidance of a (Christian) educator to assist him to constitute his own life-world and, in particular, to enable him to attain a meaningful existence via the acquisition of a Christian philosophy of life.
The study reveals the role of education with regard to the various components of constituting a life-world and the
overall task of the school and its curriculum. The significance of a Christian philosophy of life in helping the child to constitute a life-world through education is demonstrated with special reference to various aspects of adulthood (modes of human existence) and certain meaningful relationships.Educational Studies
M. Ed. (Philosophy of Education)
17
fang, Chiu te, and 邱得芳. "A Life History Analysis of the Liu-Kwei Christian Mountain Children’s Home." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/51859338380367766829.
Full textAbstract:
碩士國立臺東大學
教育研究所
93
A Life History Analysis of the Liu-Kwei Christian Mountain Children’s Home Abstract This thesis focuses on a unique philanthropic group in Taiwan, the Liu-Kwei Christian Mountain Children's Home (LKCMC). LKCMC is unique not only because it has great representation on beneficent reforms in Taiwan in the past 50 years but also for its longevity as a philanthropic group. Life history analysis is used to understand how a philanthropic group like LKCMC can survive with great success from the past to the future in Taiwan. The theory on Non Profit Organizations is used as a framework to understand LKCMC. Internaldynamics of the philanthropic group, strategies used in dealing with the media, interactions with the third group and the target group constitute the focus of the analysis. Comprehensive document analyses and interviews were conducted to obtain the data necessary for understanding the history and strategies used by LKCMC based on the framework mentioned above. The people interviewed include staff of LKCMC , teachers of school, reporters of media, as well as journalists to understand how LKCMC manage to survive and grow. Findings begin with a historical account of the different stages LKCMC went through in its development. Data collected show that LKCMC succeeded for good reasons. It has successfully handled key surviving imperatives of the philanthropic group in the four areas just mentioned. In terms of internal dynamic, strong leadership, clear group goals, supporting staff and volunteers, and stable fund raising make LKCMC also has paid special attention in interacting with the media. Via releasing news strategically to maintain its visibility and advocate its idea, LKCMC has successfully used the media to bring social support for its agendas. This thesis has the following contributions. First of all, it helps us to understand how an influencing philanthropic group like LKCMC can survive. Life history account of LKCMC also provides valuable historical account of its development. Second, the successful experiences of LKCMC in acting as a philanthropic group can provide valuable experiences for other philanthropic group. Finally, we can continue action researches on the basis of this thesis.
18
CHEN, HSIU-CHIN, and 陳秀琴. ""We exist because of Love" A Life History Analysis of Pingtung Christian Victory Home." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/a78kr7.
Full textAbstract:
碩士國立屏東大學
特殊教育學系碩士班
107
Since the establishment of the Pingtung Christian Victory Home in 1963, although it is located at the southern end of Taiwan, it has also served many people with disabilities. Along the changes in the social environment, we adhere to the spirit of "We will go anywhere when there is a need" in Christianity, respond to the needs of people with disabilities and those are weak in social resources, and continues follow the change of the government's social welfare policy. Victory Home transforms and change the way of service to different types of mental and physical disabilities. The development of the past 50 years has been fairly representative of the results of services to satisfy the needs of people with disabilities. This study uses life history research to explore the reason of starting of VH and development of the Victory Home and to summarize the factors that influence its development. Through research and analysis of documents, newspaper clippings, photos, and interviews with management level personnel, employees, clients and related personnel, the research divides the development into services for polio children, cerebral palsy children and disabilities in general. In this study, the author focused on the three important periods, where essential people and milestone issues were compiled, which gave the hints and directional factors that contributed to the development of the Victory Home, there are as follows: First, Christian faith as the major foundation of service： The origin of the Victory Home begins with the Christian faith, respects each life, values each individual's needs, and believes that everyone has the potential to believe that "change is possible." Second, the social environment changes: 1. revision and promotion of the public policy for social warfare： The service of the disabled person is complete, the government's budget for the service of the physically and mentally disabled has increased, many welfare measures have been added, and the provision of services has been more clearly and rigorously regulated. The service must be provided in accordance with the law. 2.the development of medicine and the progress of public health： The progress of public health policy has been successfully epidemic prevention since the introduction of vaccines, and polio is no longer popular. With the advancement of medicine, the incidence of cerebral palsy has also decreased, and the service of the Victory Home is no longer to provide only a single barrier to individual demand services, but to expand the barriers to service and develop more service models. In response to the research findings, suggestions are made as follows: First, Continue to fulfill the mission of Christian theology of service(diakoni)： For Christian social welfare institutions with non-Christian employees more than Christian employees, how to enable employees to understand the mission of the organization, the values of service, and enable the institution to continue the spirit of Christianity, and to serve the Christians Spiritual service flow, standardization, and integration into every detail of the service allows each employee of the organization to clearly know what attitudes and methods should be held to serve the disabled. Second, Setting up the care policy: 1.Integration and revision of all aspects of social warfare laws. How to support the disabled person living in the institution to participate in community activities and communicate with the community, the government should integrate or revise the social warfare laws as soon as possible or re-establish it to meet the needs of the physically and mentally handicapped Self-reliant life and community integration. 2.Incubating the professionals for social care services. The history of the development of such institutions as the Victory Home, especially the missionary spirits invested in Taiwan, as a service literacy textbook for nurturing human resources, learning these before The spirit of the human being, the care and love, is implemented in professional services.
19
LOOIJESTEIJN, Henk. "Born to the common welfare' : Pieter Plockhoy's quest for a Christian life (c.1620-1664)." Doctoral thesis, 2009. http://hdl.handle.net/1814/13293.
Full textAbstract:
Defence Date: 25/11/2009Examining Board: Martin van Gelderen (EUI) (Supervisor); Jan Lucassen (IISH); Arfon Rees (EUI/University of Birmingham); Jonathan Scott (University of Auckland)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
Over the past two centuries, the study of history has expanded its field of enquiry so that men and women, barely considered of importance in their own day, may now hold scholarly attention far more than their contemporaries might ever have thought - let alone thought them worthy of it. Partly this a consequences of coincidence, chance preservation of records pertaining to a ‘common’ man or woman; partly it is a consequence of the caprice of historians, who may have their own reasons for rearranging the historical stage. Nowadays historians are more prone to do so, and the likes of Menocchio and Martin Guerre may be now known more widely than they ever were in their lifetime - the latter even making the rare jump from the historian’s domain of books to the public’s Hollywood film screen. The protagonist of this thesis, the Dutch seventeenth-century ‘minor thinker’ Pieter Plockhoy is - at least at face value - such a minor historical actor whose posthumous fame, limited as it is, nevertheless may well be greater than he ever enjoyed in his own day. Plockhoy was of modest social status and played a comparatively modest public role during the later 1650s and the early 1660s, but, though he was scarcely present on the contemporary historical stage, after his rediscovery at the end of the nineteenth century - incidentally at the same time as Gerrard Winstanley, who has far eclipsed Plockhoy’s modest fame - modern scholars have singled him out as an outstanding historical persona, indeed, as some have put it, as the ‘Father of Socialism’.1 Nowadays he is connected more often to Spinoza and Dutch radical thought, and continues to be mentioned in scholarly - and occasionally not so scholarly - publications. Though he has not yet been visualized on film screens - unlike Guerre or Winstanley - he has been the hero of an American radio-play in the 1950s. Nevertheless, even within the scholarly community Plockhoy’s name has remained something vaguely heard of, at best. Usually the response to mentioning his name is: ‘Who was Plockhoy?’. This elementary question will be addressed first, after which an overview of the Plockhoy historiography will lead to the questions which this thesis aims to answer.
20
McGlothlin, Thomas. "Raised to Newness of Life: Resurrection and Moral Transformation in Second- and Third-Century Christian Theology." Diss., 2015. http://hdl.handle.net/10161/9922.
Full textAbstract:
The New Testament contains two important and potentially conflicting understandings of resurrection. One integrates resurrection into salvation, suggesting that it is restricted to the righteous; this view is found most prominently in the Pauline epistles. The other understands resurrection as a prerequisite for eschatological judgment and therefore explicitly extends it to all; this view is found most prominently in the book of Revelation. In the former, moral transformation is part of the process that results in resurrection; in the latter, moral transformation only affects what comes after resurrection, not the event of resurrection itself. The New Testament itself provides no account of how to hold together these understandings of resurrection and moral transformation.
This dissertation is an investigation of the ways in which second- and third-century Christian authors creatively struggled to bring together these two understandings. I select key authors who are not only important in the history of early Christian discussions of resurrection but who also make extensive use of the Pauline epistles. For each author, I investigate not only how they develop or resist the Pauline connection between resurrection and moral transformation but also how they relate that connection to the doctrine of the resurrection of all to face judgment found in Revelation (if they do at all).
The results are remarkably diverse. Irenaeus develops the Pauline connection between resurrection and moral transformation through the Spirit of God but fails to account for the resurrection of those who do not receive that Spirit in this life (although affirming that resurrection nonetheless). Tertullian begins from the model that takes resurrection to be fundamentally a prerequisite for judgment and struggles to account for Paul's connections between resurrection and salvation. Two Valentinian texts, the Treatise on the Resurrection and the Gospel of Philip, adopt the Pauline model to the exclusion of the resurrection of the wicked. Origen connects resurrection to moral transformation in yet another way, making it an event that pedagogically reflects the moral transformation of all rational creatures--whether for the better or worse. For Methodius of Olympus, the resurrection of the body produces the moral transformation that is the eradication of the entrenched inclination to sin, but the moral transformation in this life that is the resistance of the promptings of that entrenched inclination produces reward after the resurrection. In each case, strategies for holding together the two views found in the New Testament reveal the fundamental theological commitments underlying the author's overall understanding of resurrection.
Dissertation
21
Kanjere, George Gelson. "Christian attitude towards public authority according to the New Testament." Thesis, 2012. http://hdl.handle.net/10210/7714.
Full text
22
Chitlango, Andre Jonas. "Ntumbuluko and Christian faith : an evangelical perspective on some aspects of a Tsonga worldview and the implication for Christian mission in southern Mozambique." Thesis, 2004. http://hdl.handle.net/10413/2106.
Full textAbstract:
This thesis consists of a detailed study of ntumbuluko (Tsonga life force or worldview) as it emerges from field research which investigated Tsonga traditionalists, academics, artists, Christian practitioners and Bible translators to establish the meaning and use of ntumbuluko. The aim of the thesis is to uncover the impact of ntumbuluko in Tsonga Christianity by assessing its relationship with the gospel and to discern its influence in the apprehension of
Christian faith among the Tsonga people of Mozambique; and finally to propose an evangelical perspective on the encounter between gospel and culture in Mozambique. The study demonstrates that ntumbuluko is a very pervasive concept or worldview. It has a highly integrated view of life and reality, thus, resisting a dualistic conception of life, the universe and the reality thereof. It is in ntumbuluko that the Tsonga find the essence of life, reality and humanity in harmonious correlation with the cosmos. Thus, ntumbuluko is a heuristic key for interpreting reality, including Christian faith. It provides a system of meaning for everything. It is at this point that ntumbuluko's relationship with the gospel
needs to be examined. Tsonga people see ntumbuluko as the pre-established divine order of things and as a firm foundation of Tsonga existence. Tsonga society can be compared to a house built upon a bridge. Cracking the bridge is labouring towards one's own demise. Therefore, any affront against or disregard for ntumbuluko with modernist or faith argument threatens the centre of gravity of the Tsonga existence. Such an attitude warrants a counter
response to maintain cosmic harmony to ensure a harmonious and balance existence. If Christians attempt to use the gospel to alter or disregard this principle, the gospel is viewed as "bad news." The peaceful encounter between and co-existence of ntumbuluko with the gospel is replaced with an antagonistic one. All in all, ntumbuluko is very ambivalent; it can be either positive, negative or neutral. Regardless of the fact that ntumbuluko is so often used negatively in the Bible and in official Christian discourse, most Christians concur with their traditionalists counterparts in perceiving, describing and using ntumbuluko in a more positive and/or neutral sense rather
than negative sense. Christian practitioners, although indirectly, join the traditionalist attack on modernity (colonialism), Marxism and Christianity (Western missionary Christianity) for having destroyed ntumbuluko, thus weakening the life force therein. The alleged result has been humanitarian, ecological and environmental disasters (wars, droughts, flooding, disease,
infant mortality, short life-span, etc.). Any religion and/or ideology which could be logically acceptable and desirable in Tsonga society would be the one that tunes into the ntumbuluko maintenance system or principle, thus ensuring cosmic harmony and an increase life force, with the subsidiary benefits thereof. This is why Christian faith is either resisted (the Tonga Mission 1560-1562 story) or undermined (as many informants indicated) in its encounter and co-existence (relationship) with ntumbuluko. This researcher argues, therefore, that the depth, complexity and pervasiveness of ntumbuluko
require an approach such as "translation" and "interpretation", historically associated with John the Apostle. The gospel of John is the example par excellence. The author (John, for argument's sake), translated the divine truth, revelation and incarnation into Hellenistic cultural thought forms (Arche and Logos) and interpreted his translation with Christian truth, thus giving these age-old known concepts new meanings, Christian meanings. In that way,
Arche and Logos mediated a deeper understanding and apprehension of the Christian faith to the Greeks. In so doing, the author bypassed the question of the relationship between Jesus and the above concepts in the Greek thought. Dealing with ntumbuluko from an evangelical perspective will also require translating the divine revelation and incarnation into Tsonga categories of ntumbuluko and interpreting it with new meanings, Christian meanings, to
enable or mediate a deeper and profound apprehension and understanding of the Christian faith in the Tsonga cultural milieu, thus producing a vibrant Tsonga evangelical Christianity in Mozambique.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
23
Adjei, Solomon Nii-Mensah. "[God] (God) in Ga tradition and Christian mission : an exploration of the historical relationship between the religious tradition of the Ga of South Eastern Ghana and Bible translation and its implications for Ga Christian theology." Thesis, 2006. http://hdl.handle.net/10413/1285.
Full textAbstract:
In recent times, there are some indications which suggest an attempt to relegate the traditional or pre-Christian notion of Nyorjmo to the background in the face of recent Christian expansion within the Ga community. This may be observed basically in two forms. First is the attitude and thinking which attempt to separate Nyorjmo, who is considered a holy God, totally from the creation, considered unholy. This view suggests that Nyorjmo is holy and therefore his name cannot be attached to any aspect of the creation which is considered corrupted with sin and evil. In this regard, a distinction is thus made between Nyorjmo, the Supreme Being, and nyorjmo, rain. A new word nugbo,1 literally 'water stranger' or 'foreign water' has therefore emerged and is now being used for rain by some Ga. Secondly, there is the assumption, especially among some Ga Christians, that hitherto, the Ga did not know about God and that it was Christianity and the proclamation of the Christian message that introduced the knowledge of God into the Ga religious culture. These views are, however, contrary to the thoughts of the traditional Ga. The pre- Christian notion of Nyoymo is that of a Supreme Being, who is not far removed from creation but deeply involved in its daily activities. Thus one finds the name of Nyorjmo attached to some elements within the creation, as the configurations of Nyoymo2 indicate. Again, contrary to the views held by some Ga Christians, oral and early written sources indicate that the notion of Nyorjmo was well established within the Ga religious and social life before the coming of Christianity. However, one realises that with the influence of Christianity and Bible translation, the concept Nyorjmo has expanded and assumed a new meaning to become the Christian God of the Bible, 'the Father of our Lord and Saviour Jesus Christ.' 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119.
This research attempts to investigate the 'development' of Nyorjmo as a religious concept from its pre-Christian usage to the present. It looks at how Nyorjmo was recognised in the traditional religious life. This is done by analysing the general historical and religious backgrounds of the Ga people, focusing on key elements within the social, political, economic and religious settings. The work further assesses the impact of Christian influence on Ga culture, especially in the area of Bible translation, and also observes how the concept has gained a new meaning as a result of this engagement. The researcher concludes by exploring some of the implications raised in the work and attempts some suggestions on how Ga Christian theology may be developed to address these concerns.Ye bei nee amli ni Kristojamo ebahe shi ni loolo le aabo moderj ni agbe Kristojamo ashwa ye Ga shikpoji ano le, tamo noni hie miihe akpa boni wonuo wiemo 'Nyonmo' le shishi wohaa ye wo blema shihile mli aloo dani Kristojamo le bashe bie. Enejeo kpofann ye gbei srotoi enyo ano. Klerjklen le, tamo noni ye wo nifeemoi ke wo susumoi amli le wokaa ake woten Nyonmo he nfoniri ko. Noji ake wonaa ake eye Kronkron ni nohewo le esda ni ake egbei bataa adeboo noko he kwraa ejaake nofeeno ni yoo je le mli le kpa ye he ni ehe ewo muji ke esha. Enehewo le mei komei taoo ni amegbla Nyonmo ni ji Tse Ofe le ke nyonmo ni neo le ten. Arjoo nyonmo ni neo le ake nugbo.1 Emli jalemo ji nu ni ebato gbo. Nugbo nee ji gbei ni nmenerjmene le Gamei komei ketseo nyonmo ni neo nee. No ni ji enyo le, Ga Kristofoi komei susuo ake Gamei lee Nyonmo ye blema bei le amli. Ene le eji sane ni naa wa ni yoo ahuntoo. Ye neke mei nee asusumo naa le, Kristojamo ke Nyonmo wiemo le gbee ke shwamo le ji noni ha Gamei na le ake Nyonmo ko ye, ye amejamo ke shihile mli. Shi moy neke susumo nee, jee Ga shikweebii asusumo ni. Eke noni amele ye Nyonmo he kpda gbee kwraa. Anokwale le ji ake beni Kristojamo ba ko Ga shikpon le no beebe le, Gamei le Nyonmo ake Ofe ni eta adeboo fee no, ni asan ejieo eheshi ye adeboo nibii komei ke Gamei anifeemo nii ke ame daa gbi shihile mli. Ene hewo je ni woyoseo ake Gamei ke Nyonmo gbei le ebata adeboo mli nibii komei ahe le.2 Asan jwerjmo nee ni kristofoi komei yoo ye Nyonmo he le jee ja keke ni ejda, shi moy ye Gamei awiemo ke woji ni anmlafee amli le, ejeo kpo fanrj ake Gamei le Nyonmo ye ame jamo ke jen shihile fee mli dani Kristojamo ba. 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. Shi ksle, woyoseo hu ake Kristojamo ke IJmals Kronkron shishitsoomo eye ebua ni else shishinumo ni Gamei yoo ye Nyonmo he le mli: agbene Gamsi naa Nyonmo ake Kristofoi aNyonmo, moni IJmale Kronkron yeo ehe odase ake eji wo Nuntso ke Yiwalaherelo Yesu Kristo Tse le. Oti ni yoo mi ninmaa nss mli ji ake magbls shi ni matao boni Gamei naa Nyonmo ye ame jamo ke ams shihils mli amshaa, ksjs blema, dani Kristojamo ba ks agbene tsakemoi srotoi ni eba ksje nakai bei le amli aahuu kebashi nmsns. Boni afee ni mi nine ashe oti nss he Is, mitao Gamsi ayino saji ks ams blema shihils amli, ni titri Is mikws ame jen shihils, mankuramo, nitsumoi, jarayeli ke jamoi fee aks meni abaanye akaseys nibii nee amli. Nokome hu ni mifee ye nikasemo nee mliji ake, mikws shishinumo hee ni Gamsi ena ye Nyonmo he, titri Is kstso IJmals Kronkron le shishitsoomo no, ks agbene boni Kristojamo hu etsake ams ashihils eha, ketso IJmale Kronkron Is kanemo no. Mimu shibgblsmo nee naa ke naawoo: gbe no ni abaatso ni Kristo he nilee baa shwere ye Gamsi aten. Eji mihemoksyeli aks nikasemo hee ni jso shigblsmo nee mli Is baa hsle Gamei ashi, titri le Kristofoi, koni ameyose ake nibii babaoo ye ame jen shihile ke blema saji amli ni baaye ebua ams bo ni afee ni ams nu Nyonmo shishi jogbann ni asan ams nys ameja le ye ame disrjtss ams shishinumo naa ksjetj shihils mli.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermartzburg, 2006.
24
""Preachin' the Blues": The Intersection of Christian and Blues Exegesis and Hermeneutics in the Life and Lyrics of Son House." Master's thesis, 2013. http://hdl.handle.net/2286/R.I.18124.
Full textAbstract:
abstract: This thesis discusses the intersection of Christian and Blues exegesis and hermeneutics in the life and lyrics of Eddie "Son" House, a Baptist and Methodist preacher and Blues singer who was born in Lyon, Mississippi. It is intended as a biographical case study that highlights and explores the complex and multifaceted relationship between Black Protestant Preaching and Blues Singing/Preaching. In doing so, it critically appropriates Religious Studies theoretical and methodological considerations, orientations, and insights--particularly those from Charles Long and Paul Ricoeur--to examine the life, artistry, ministry, and lyrics of House in light of his expressed religious orientations and dual, often conflicting roles as a Christian Minister and Blues Preacher.Dissertation/Thesis
M.A. Religious Studies 2013
25
Drescher, Oliver. "Ist es Zeit? : der Einfluss der Eschatologie auf die Debatte um die Zeitgemassheit einer Mission unter Muslimen, 1895-1914." 1998. http://hdl.handle.net/10500/16682.
Full text
26
Martin, Lucinda. "Women's religious speech and activism in German Pietism." 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3110650.
Full text
27
Tesso, Benti Ujulu. "Some of the consequences of the Christian mission methods and contextual evangelism among the Oromo of Ethiopia with special focus on the Ethiopian Evagelical church Mekane Yesus (EECMY) 1880-1974." Thesis, 1999. http://hdl.handle.net/10413/4761.
Full textAbstract:
The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies'
methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis of the researcher of this study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack of sensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copyright Thomas Nelson, Inc., 1978,1986.
Printed in the United States of America.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.
28
"留美青年與上帝國度的追尋: 「北美基督教中國學生會」個案研究(1909-1951)." Thesis, 2008. http://library.cuhk.edu.hk/record=b6074710.
Full textAbstract:
One of the most striking phenomena in the first half of the 20th century was the influx of Chinese intellectuals into America to receive Western education. Studies in the past, however, often depicted the history of American-educated Chinese students simply as the history of Chinese students returning from America. For a long time the foreign exposure and experience of the Chinese intellectuals did not draw enough attention from the academia. If we agree that one of the valuable contributions that the West can make to China was the spiritual values in Western civilization, the encounter between the intellectuals and the Christian idealism would probably be a very important issue. It is not the purpose of this research to re-write the history of American-returned students in any depth. The author would like to focus on a group of "China's American-educated youths" who has encountered modern Christianity. Although they were not all followers or baptized Christians, they adhered to the principles of Christianity as the highest standard for measuring the changing circumstances in China and in the world.To unite the Chinese Christians in the United States, the Chinese Students' Christian Association in North America was founded in 1909 by a group of Chinese Christian students. The objective of the Association was similar to the Young Men's Christian Association. Through a case study of the Chinese Students' Christian Association in North America, the author attempts to depict the spiritual feature of the American-educated Chinese students as a single group. This dissertation argues that they intentionally chose the social gospel, which adopted the Kingdom of God as the key concept, in the quest fort he modern religious belief. By making critical assessment and judgment on the non-Christian order in the society, political arena and the internationals cene, they longed for the realization of the earthly democratic kingdom which suited to the home country and the world. Disappointed in politics, the China's American-educated youths did not turn into mere spectators. The Christian idealism made them profoundly aware of the sociopolitical realm of China and the world. This thirst for a Kingdom of God became the driving force for the continuous development of the students' Christian movement.
梁冠霆.
Adviser: Tze-Ming Ng.
Source: Dissertation Abstracts International, Volume: 70-06, Section: A, page: 2073.
Thesis (doctoral)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (p. 159-167).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Liang Guanting.
29
Fochang, Babila George. "An exploration of the conception of God among the Bali Nyonga and its impact upon their contemporary Christian practice with particular reference to hymnody and prayer." Thesis, 2004. http://hdl.handle.net/10413/2002.
Full textAbstract:
Through the invitation of the then traditional ruler of Bali Nyonga, the missionaries of the Basel Mission arrived there in 1903. They embarked on evangelisation especially through the opening of schools. They studied the mungaka language, translated the Bible into it and made several other publications. However in the process of translation they concluded in strong terms that the Bali had no notion of a Supreme Being who created heaven and earth. Professors, Bolaji Idowu, Kwame Bediako and others argue contrary to such missionary assertion above, that continuity from the old religion is what gives meaning to the understanding of the new. It is in this light that in this work we seek to explore the Bali Nyonga conception of the Supreme Being. We will also investigate Christian understanding of the God of Israel; whether he is understood only in the light of previous understanding or they consider him to be somebody whom they had never known in their worldview. The researcher begins however with the basic assumption that the new can be understood only in the light of the past. This is because the people have a few sayings, which clearly indicate that their past is so much, cherished. They say for example that Bo ma ni ntun mandzi mfi kui tsed I nden beh [one cannot dig a new road without cutting across the existing road], ntan 'wo' ka gha bun nden ma mi be mbe I ti' la' be nto nkwedkwed [the hawk said it is not good for old people to all die, lest one day people would take them for meat]1. There is also the name Dayebga [one cannot forget his homeland or their compound]. After introducing the work in chapter one, the next chapter presents a historical overview of the context of research. Chapter three explores the conception of God among the Bali Nyonga. The findings of Europeans are first presented followed by the understanding of indigenes. Chapter four considers the encounter between two conflicting worldviews and its consequences as the Gospel and missionaries [two different worldviews] came into contact with the Bali worldview. The next chapter investigates Christian practice and their understanding of God. We have done this by analysing some Church hymns and prayers. Chapter six is a summary of the findings and a theological reflection on the results of the findings. 1 The hawk is not eaten. By this proverb it is considered that if there are no old people to pass on old values the next generation may do things that are digressions from esteemed values. This saying emphasizes continuity. Babila Fochang, Wisdom of the Ancients - Some African Proverbs, Witty Sayings and their interpretations drawn mostly from Bali Nyonga in the North West province of Cameroon, Dschang: Dschang University Press, 2001, p.4Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
30
Cleal, Alizon M. "Five narratives of religious itinerary from the Bosomefi and Anowa families of Ian Oguaa in Fanteland, Ghana : a theological exploration of the affinity between the world-view of the Christian scriptures and the African primal world-view." Thesis, 2005. http://hdl.handle.net/10413/1900.
Full textAbstract:
The purpose of the study is to show the presence of Christ in Fanteland by treating five Fante ancestral and current narratives as analogues of Genesis XIV and interpreting the resulting interpenetrating Scripture and Fante narratives sensus plenior in the manner of Hebrews VII for Fante Christians, revealing the hidden presence of Christ in them. This is made possible by a postulate of an affinity between the Hebrew world view and that of the Fante. What is considered right behaviour in Fanteland is also resonant with the ethics in Hebrews. A section on ethics arising out of the presence of Christ in the narrative follows in each case. The first chapter is introductory giving the aim and objectives of the study the justification, scope and limitations. This is followed by the intellectual framework from secondary sources and the methodology used. In Chapter II there is a comparison of the world view of Hebrews and of Fanteland with a view to seeing their affinity. Chapters III -V give the literary and historical background to each narrative, the narratives themselves and a theological and ethical meditation. In conclusion the fruit of these meditations is summarized and an evaluation is made.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
31
Kangale, Christopher Chabu. "Sustaining life : a theological vision for the diversification of the copperbelt's economy." Thesis, 2004. http://hdl.handle.net/10413/2602.
Full textAbstract:
Since independence in 1964, Zambia in general and the Copperbelt Province in particular have largely depended on the mono-economy based on copper mining. Around the 1970s the copper prices started falling causing the mining industry to collapse leading to economic stagnation. Efforts to revive the economy, such as the Structural Adjustment Programme implemented since the late 1980s have not brought about well-being for the people of the Copperbelt. As a result the government of the Republic of Zambia decided to launch an economic diversification programme for the Copperbelt province whose main aim is to seek and implement alternative economic activities that would accelerate economic growth thereby improving people's living conditions on the Copperbelt. This thesis proposes that in order to overcome poverty and improve people's living conditions, we need to shift our policy and practice from free market economic growth centred approaches, to shalom. The shift is based on the argument that development seen through the lenses of free market economic growth alone has not sustained life; instead it has contributed to environmental degradation and poverty creation in Zambia and the Copperbelt Province in particular. The thesis argues that shalom is an authentic development paradigm. This argument is based on three fundamental integral parts of shalom namely creation, people and justice. In order to bring about comprehensive well-being for people there is a need to a) appreciate creation as a phenomenon with its own integrity. It should not be destroyed for selfish economic ends; b) give pre-eminence to people as free agents who could participate in creating their own destiny based on their capacities and social conditionalities; and c) ensure social justice as a necessary condition for human relations and economic dispensation.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
32
Broadus, Mark, Clifford C. Pitt, Stewart Williams, Dirk Wassink, Carol J. Knibbe, and Edward Waluska. "Perspective vol. 22 no. 1 (Feb 1988)." 2013. http://hdl.handle.net/10756/251256.
Full text
33
Broadus, Mark, Clifford C. Pitt, Stuart Williams, Dirk Wassink, Carol J. Knibbe, and Edward Waluska. "Perspective vol. 22 no. 1 (Feb 1988)." 1988. http://hdl.handle.net/10756/277586.
Full text
34
Roach, David Christopher. "The Southern Baptist Convention and civil rights, 1954-1995." Diss., 2009. http://hdl.handle.net/10392/2947.
Full textAbstract:
Conservative theology was consistent with the advance of racial justice in the Southern Baptist Convention during the second half of the twentieth century. Historians have downplayed the role of conservative theology in the advancement of racial justice within the Southern Baptist Convention. Yet rank-and-file Southern Baptists went along with efforts to abolish segregation only when those efforts did not conflict with evangelical interpretations of Scripture.
Between World War II and the Supreme Court's school desegregation decision, Southern Baptists from all theological camps advocated racial equality. They did not consider, however, that a belief in equality might conflict with segregation. The changing social climate between 1955 and 1970 drove Southern Baptists to reflect on segregation and subsequently to change their views based on their theology.
Even within the theologically liberal Christian Life Commission, progressive thinkers appealed to evangelical theology to move their denomination on the race issue. Southern Baptist seminaries and colleges gradually integrated and appropriated conservative theology to gain support from the denomination.
African Americans felt evangelical theology logically demanded racial inclusiveness and wondered why the Southern Baptist Convention failed to live up to the theology it professed to believe. By the 1980s, evangelical views had established denominational opinion in favor of racial equality and integration. Because of the widespread agreement on race, people on both sides of a denominational controversy agreed in their approach to race despite disagreeing on a host of other issues.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
35
Vander, Plaats Bob, Donn DeBoard, and Christiane Thies. "Perspective vol. 8 no. 7 (Dec 1974)." 2013. http://hdl.handle.net/10756/251206.
Full text
36
Veenkamp, Carol-Ann, Clifford C. Pitt, and Robert E. VanderVennen. "Perspective vol. 21 no. 4 (Aug 1987)." 2013. http://hdl.handle.net/10756/251259.
Full text
37
Veenkamp, Carol-Ann, Clifford C. Pitt, and Robert E. VanderVennen. "Perspective vol. 21 no. 4 (Aug 1987)." 1987. http://hdl.handle.net/10756/277589.
Full text
38
Nel, Monika Barbara Elisabeth. "Criteria for sound Christian education, with reference to Christian Education South Africa (CESA) 1984-1993 : a historical-educational investigation and evaluation." Diss., 1994. http://hdl.handle.net/10500/19070.
Full textAbstract:
Christian Education South Africa (CESA), formerly known as Accelerated Christian
Education (South Africa) or ACE(SA), represents a significant number of evangelical
Christian schools in South Africa. Most CESA schools are multiracial· and part of
charismatic fellowships.
The purpose of this study was to investigate CESA {its roots, philosophy of education
and methodology) and to evaluate the quality of Christian education offered at CESA
schools.
Firstly, 'sound Christian education' was defined. Secondly, a model for assessing
Christian education was developed. The SAPPAB model with its six criteria (spiritual,
academic, physical, practical, administrative and balance) assess both the biblical and t
educational 'soundness' of an education programme .
. Information was gathered over six years by way of interviews, surveys, ethnographic
and in-depth case studies. Evaluations included individual CESA schools, CESA as an
organization and the ACE programme. The major finding was that individual CESA
schools do contribute meaningfully to sound Christian education, but that the
organization as such lost its vision and its influence.Educational Studies
M. Ed. (History of Education)
39
Thompson, Henriette, Koning Jan de, Roseanne Lopers Sweetman, and Bernard Zylstra. "Perspective vol. 15 no. 3 (Jun 1981)." 2013. http://hdl.handle.net/10756/251298.
Full text
40
Spear, Valerie Grant. "Distaff and Crozier : leadership in medieval English nunneries 1280-1539." Phd thesis, 1999. http://hdl.handle.net/1885/144681.
Full text
41
Le, Roux Cheryl Sheila 1954. "A historical-educational appraisal of parental responsibilities and rights in formal education in South Africa [1652-1910]." Thesis, 1998. http://hdl.handle.net/10500/17183.
Full textAbstract:
The grounds for asserting that parents of all cultures can be held responsible and accountable for
the care and education of their children derive from sources such as the primordial nature of
humanity, the precepts of state statutes and international protocols that refer to educational issues
and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the
Bible as the guide for parents who subscribe to a Christian philosophy of life.
The issue of parental say in formal education as provided for in current education legislation is
perhaps not an entirely unique development. In this thesis the development of the concept of
parental responsibilities and rights in relation to formal schooling in South Africa during the
Colonial period was investigated. An attempt was made to determine what Colonial parents - who
were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy
of life - did to ensure that their children's formal education met with their approval and fulfilled
their expectations. A further aspect examined related to the identification of the specific issues in
education that these parents believed they should be afforded the right to regulate in order to
ensure that their children's formal education - as an extension to their primary education -
conformed with the fundamental principles of their philosophy of life.
The research affirmed the significance a philosophy of life holds for the perception of what it is that
constitutes authentic education. It can consequently be concluded that parental involvement in
formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent,
but as cases of judgement, discernment and selection dictated by the parent's philosophy of life.Educational Studies
D. Ed. (History of Education)
42
Van, Niekerk Elsabe Francina. "Die ontstaan, verloop en toekoms van Christelik-nasionale onderwys in Suid-Afrika." Diss., 1997. http://hdl.handle.net/10500/17737.
Full textAbstract:
Text in AfrikaansDie ontstaan en verloop van Christelik-nasionale onderwys as die histories-geworde onderwysideaal van die Afrikaner word in hierdie studie ondersoek en evalueer ten einde die moontlike toekomstige voortbestaan daarvan in Suid-Afrika te kan aantoon. Die verband tussen lewensbeskouing en onderwys is allereers aangetoon, met besondere verwysing na die ontstaan en wese van die Christelik-nasionale lewensbeskouing en onderwysleer. In die terugskou is die verloop en posisie van Christelik-nasionale onderwys vanaf 1652 tot en met 1997 van nader beskou. Aandag is aan die volgende onderwysfasette gegee: onderwysdoelstellinge, onderwysbeheer, onderwysinhoud (met spesiale verwysing na godsdiensonderrig) en medium van onderrig. Ten slotte is bevindinge en 'n gevolgtrekking rakende Christelik-nasionale onderwys in Suid-Afrika verwoord. Enkele aanbevelings vir die voortbestaan van Christelik-nasionale onderwys is ook gemaak.
In this study, the genesis and course of Christian National Education, as historic cultivated educational ideal of the Afrikander, are examined and assessed in order to be able to predict its future in times to come. First of all, the relation between view of life and education is indicated, with special reference to the genesis and nature of the Christian National view of life and doctrine of education. In the historical survey the course and position of Christian National Education from 1652 to 1997 are indicated. Attention is focused on the following educational aspects: aim of education, governance of education, content of education (with special reference to religious instruction) and medium of instruction. Finally, findings and a conclusion regarding Christian National Education in South Africa are expressed. Some recommendations for its continued existence are also provided
Educational Studies
M. Ed. (Historiese Opvoedkunde)
43
Simms, Ian Melville. "From sign to symbol : re-integrating communion into the common life of Baptists in South Africa." Diss., 1999. http://hdl.handle.net/10500/16037.
Full text
44
VanderVennen, Robert E., J. Richard Middleton, George Pierson, Bernard Zylstra, Hendrik Hart, and Henriette Thompson. "Perspective vol. 15 no. 4 (Aug 1981)." 2013. http://hdl.handle.net/10756/251297.
Full text
45
Veenkamp, Carol-Ann, Clifford C. Pitt, Harry Fernhout, Kuk-Won Shin, and Harry J. Kits. "Perspective vol. 21 no. 6 (Dec 1987)." 2013. http://hdl.handle.net/10756/251257.
Full text
46
Veenkamp, Carol-Ann, Clifford C. Pitt, Harry Fernhout, Kuk-Won Shin, and Harry J. Kits. "Perspective vol. 21 no. 6 (Dec 1987)." 1987. http://hdl.handle.net/10756/277587.
Full text
47
Sweetman, Roseanne Lopers, Henriette Thompson, Bernard Zylstra, and Robert E. VanderVennen. "Perspective vol. 15 no. 1 (Feb 1981)." 2013. http://hdl.handle.net/10756/251300.
Full text
48
McCloud, Janice Sue. "Gender division in American Baptist families : second and third shifts." Thesis, 2013. http://hdl.handle.net/1805/3774.
Full textAbstract:
Indiana University-Purdue University Indianapolis (IUPUI)The division of labor in households is an important topic in marital relationships. Families are not static; they are in a constant state of change. Employment, individual family members’ schedules, and religious beliefs can impact how couples divide household tasks. This particular study draws on in-depth interviews of four married couples from American Baptist churches to explore how couples within this type of church divide household tasks. The interviews focused on the management of second- and third-shift household tasks, as well as childcare. The purpose of obtaining this information was to see if the way American Baptist couples handle second-, third-shift duties, and childcare is more consistent with general population couples or more consistent with Evangelical/Conservative couples. Husbands and wives were interviewed separately to obtain individual thoughts and opinions. The interviews revealed that when it comes to second-shift tasks and child care, American Baptist couples are more in line with general population couples. As far as third-shift duties, Evangelical, general population, and American Baptist couples are all currently handling in very similar ways with the female performing the majority of third-shift tasks.
49
Friesen, John Glenn. "Abhishiktananda's non-monistic Advaitic experience." Thesis, 2001. http://hdl.handle.net/10500/1565.
Full textAbstract:
The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung.Religious Studies
Thesis (D.Litt. et Phil.)
50
Gravend-Tirole, Xavier. "Les brassages du croire : analyse de nouvelles catégories théologiques pour l’anthropologie du croire à partir de cas hindous-chrétiens." Thèse, 2018. http://hdl.handle.net/1866/21723.
Full text