Dissertations / Theses on the topic 'Ecclesiology'
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Knödel, Natalie. "Reconsidering ecclesiology : feminist perspectives." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/4729/.
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The predominant model in feminist theologians' critique of theology and praxis of the church has been that of women-church based on the concept of base ecclesial communities developed by liberation theology. The first part of this thesis challenges the women-church model by arguing that even though women-church asserts that women are church, its shortcomings lie in its lack of use of the ecclesiological tradition as well as its unawareness of the dimension of gender for ecclesiology. A feminist reader-response critique of four traditional ecclesiologies shows that women have so far not participated in the process of writing ecclesiology, but that women need to reclaim the ecclesiological tradition because they participate in the church. An analysis of the use of liberation theology for feminist ecclesiology demonstrates that the ecclesiology of liberation theology, even though it points out that the reality of human beings being church shapes the theology of the church, remains unaware of the dimension of sexual difference. Chapter five discusses 'gendered ecclesiology’ as pointing to the importance of sexuality for the rewriting of ecclesiology. In order to write an ecclesiology conscious of the fact that the church consists of sexuate human beings feminists need to reclaim the communion of saints, Mariology and most importantly the relationship between Christ and the church. Chapter six concludes that feminist theologians are not to develop one particular ecclesiological model as the most apt one, but to redefine the ecclesiological debate from the perspective of women being church. In order to do that it is necessary to reclaim the power centres of patriarchal ecclesiological discourse: sacramental celebration, the word of God and the presence of Christ. The church as the community that embodies the body of Christ becomes the space where the stories of women’s lives tell and perform the story of Christ.
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Hawksley, Theodora Lucy. "What is ecclesiology about? : the provenance and prospects of recent concrete approaches to ecclesiology." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6441.
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Over the last fifteen years, a small group of ecclesiologists has been engaged in redefining the object of ecclesiological inquiry and the purpose of ecclesiological reflection. These ‘concrete’ ecclesiologies take the historical, sinful, concrete church of experience as the object of their theological reflection, and understand ecclesiological reflection as practical reasoning in the service of church communities. Concrete ecclesiologies borrow methods from qualitative social science in order to attend to the concrete church. This thesis describes concrete ecclesiologies as a distinct field for the first time, defines the methodological common sense they share, and traces their roots in twentieth century theology and the postmodern cultural context. The theological and methodological tensions underlying concrete ecclesiologies are analysed, and cril attention is focussed on their use of social science. This critical analysis suggests that significant reparative work is needed in order to realise the promise of concrete approaches to ecclesiology. Constructive ethnographic and theological work is required to develop concrete ecclesiologies’ understandings of (a) the object of ethnographic inquiry, (b) the object of ecclesiological inquiry, and (c) the function of ecclesiological reflection. Constructive work commences with a survey of ethnographic understandings of the social real. Pragmatic/relational anthropology’s understanding of the social real is used as the departure point for a creative theological rethinking of the object of ecclesiological inquiry, the church, and the purpose of ecclesiological reflection.
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Said, Philip D. "Eucharistic ecclesiology introduction and assessment /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Vogt, Daniel. "The ecclesiology of Virgilio Elizondo." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Malzaire, Gabriel. "Contextual ecclesiology a study of the basic ecclesial communities as a model for Caribbean ecclesiology /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Delotavo, Alan J. "Contemporary evangelicalism, ecclesiology, and ecclesial regeneration." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.
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Pevehouse, James Melvin. "Landmark Baptists ecclesiology can affect soteriology /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Aldea, Leonard-Daniel. "The ecclesiology of Archimandrite Sophrony (Sakharov)." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10710/.
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The present thesis is a critical study of Archimandrite Sophrony Sakharov's ecclesiology. Its central claim is that Archim. Sophrony, a twentieth century Russian ascetic and theologian, understands the Church as a created-uncreated Being, which is hypostatizable, soborny, and sophiological. Archim Sophrony’s theology stems from the idea of theosis, understood as the ontological meeting ‘ground’ between God and Man, which was the primary concern of most Russian theologians of the time. However, the differences of perspective among these theologians led to a variety of ways in which theosis is approached and defined. For Archim Sophrony, a theology of theosis needs to look first at the question regarding the simultaneous difference and identity between Divinity and Man. This exclusive concern with the ontological in-between, where God and Man become One Being, is the common concern of a series of other contemporary Russian theologians, most notably Fr Sergii Bulgakov, whose formative influence on Archim. Sophrony's thought will also be looked at in the present thesis. Archim. Sophrony addresses the question of theosis by developing a highly creative system of interpretations around the concept of Divine image, founded on the theologies of St Gregory Palamas and Fr Sergii Bulgakov. Thus, he distinguishes between three moments of human existence: essence, energy and hypostaticity, which reflect the three Divine modes of existence. Consequently, Archim. Sophrony makes three central ecclesiological statements: (1) that the Being of the Church is hypostatical; (2) that it is soborny; and (3) that it enters a special ontological relationship with the Divine Being which allows for the simultaneous absolute distinction and absolute identity of the two Beings. These three ecclesiological statements represent the three main claims of our research, and also generate the structure of the present thesis.
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Johnstone, Harry Martin. "Towards a practical ecclesiology for urban Scotland." Thesis, University of Glasgow, 2005. http://theses.gla.ac.uk/40998/.
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This research is praxiological in nature, arising out of committed action and leading to more informed urban ecclesiological practice in Scotland. It acknowledges the current haemorrhaging of membership and influence facing the Church of Scotland - felt most acutely in the poorest parts of the country - and seeks to plot a practical urban ecclesiology which takes seriously both the urban context and also the gospel priority towards the poorest and most marginalised. Chapter One provides an autobiographical backcloth to the research and highlights the three core principles underlying it: a preferential option for the poor; an understanding of knowledge as situated; and a commitment to an abductive research process. Chapter Two outlines the research methodology and, in particular, justifies the use of Case Studies, with Focus Groups and semi-structured Interviews, as an appropriate research model. Chapter Three focuses on the nature of the post-industrial city. It highlights globalisation, environmentalism and the collapse of western-style democracy as three of the key issues in the current urban context. It considers post-war urban regeneration, highlighting the failings of a model substantially dominated by buildings and a top-down strategy. Chapter Four is concerned with the nature of poverty in Scotland today, including how such poverty can be defined and measured. The causes of poverty are understood structurally and a particular critique of New Labour's social inclusion policies is offered, based on an analysis of their underlying political philosophy of communitarianism and the Third Way. Chapter Five draws on the different theological and ecclesiological responses to the urban and to poverty and, in particular, upon Latin American Liberation Theology and Urban Theology in Britain since 1985. Through an exploration of Pentecostalism, it highlights the need to develop appropriate ecclesiological models which take the nature of rooted hybrid spirituality more seriously. In Chapter Six the focus of the research narrows down to look at Glasgow, giving consideration to both the effectiveness of the city's place-marketing strategy and also some of the patterns of church life in the city. Chapter Seven focuses upon four Case Studies. These affirm and inform the conclusions reached in previous chapters, highlighting the failure of urban policy to adequately address poverty and the need of the Church to move beyond a 'project-based' response. The research also highlights the importance of church buildings as places of sanctuary and of the 'cultural sectarianism' which continues to pervade the culture of west central Scotland. Chapter Eight represents an attempt to return to informed practice, highlighting how some of the key concepts and findings within the research are informing the developing strategy and practice of the Church of Scotland's Priority Areas Committee.
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Ketcham, Sharon Galgay. "Potential Ecclesiology: A Vision For Adolescent Contribution." Thesis, Boston College, 2014. http://hdl.handle.net/2345/3860.
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Thesis advisor: Jane ReganThis dissertation argues that adults need to develop a potential ecclesiology of youth such that adults envision, anticipate, and empower adolescent contribution to the faith community. A potential ecclesiology begins when adults see adolescents for what he or she may contribute and invite them to join the church's work in the world for the reign of God. Relationships are understood as the primary location for Christ's transforming activity among people and communities. Christianity is an ecclesial faith, and the mark of maturity includes learning to move from being with others to being for others, a shift from me to we. Therefore, belonging to a community where adolescents can learn to live as Christians with others, cultivating both knowledge and competence, is vital to a maturing faith in Christ. In light of this, a potential ecclesiology compels adults to invite adolescents into the unfolding drama as growing contributors to God's redeeming work in the world. A potential ecclesiology is somewhat antithetical to a service-based youth ministry, which is a dominant model among contemporary Protestant churches characterized by adults providing a service (both content and experiences of faith) for adolescents to passively receive. Individual faith formation is the primary objective. Research verifies a disparity between increased efforts and resources allocated to support adolescent faith formation and the high attrition of post-high school participation in faith communities. When reconciled, this assumed problem of retention is actually a problem of integration, revealing that the service-based model resists inviting adolescents to join with a local community of faith as contributors to God's redemptive purposes in the world. Built on a biblical and theological foundation, this dissertation argues that fostering a maturing Christian faith is bound to the vital relationship between the person and the community where maturity is both personal and communal. Positive Youth Development literature affirms the central role of others in adolescent development broadly, which includes changes in knowing who I am (independence) alongside who I am with others (interdependence). Adolescents who are "thriving" are those who contribute to the larger purposes of the community. Additionally, a social theory of learning takes seriously doing the faith with others as a means of learning, which includes exposure to and engagement with the larger purpose of the faith community. Faith communities support a maturing faith by contextually enacting five values: communal memory, responsible mutuality, burgeoning maturity, generative relationships, and imaginative contribution. Attending to the adolescent's experience with the community and creating avenues for authentic contribution should guide a church's vision and practices and thus enact a potential ecclesiology of youth
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Locher, Gottfried Wilhelm. "Church in duality : a study in Protestant ecclesiology." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343843.
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Lord, Andrew Michael. "Network church : a Pentecostal ecclesiology shaped by mission." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1246/.
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This thesis develops a pentecostal ecclesiology using the structure of networks that leads to a fresh approach to contextualisation. It addresses the neglect in pentecostal scholarship of church structures beyond the congregation and of critical approaches to contextualisation. The pentecostal systematic methodology of Amos Yong is utilized, based on the synthesis of discerned experience (Spirit), biblical studies (Word) and the traditions of systematic and mission theology (Community). A trinitarian understanding of networks is developed and linked with an approach to the catholicity of the church that has a common essence and mission movement. This is shaped by the missionary nature of pentecostalism and rooted in an understanding of a church marked by Spirit baptism. The character of networks is defined in terms of partnership, a term with a rich mission understanding and seen also in the pentecostal tradition. A three-fold approach to contextualisation arises from the overlap between networks within and outside the church which is based on hospitality. Significantly, this thesis is the first in pentecostal ecclesiology to utilise a pentecostal methodology, to focus on structural and contextual issues and to develop a trinitarian network ecclesiology. It provides a fresh approach to catholicity, Spirit baptism, partnership and contextualisation.
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Hoyland, John G. "Theology in a local church : an ordinary ecclesiology." Thesis, University of Chester, 2017. http://hdl.handle.net/10034/620559.
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Contemporary studies in ecclesiology cover a range of issues and contexts. Studies in ordinary theology also deal with a diversity of doctrines. There is, however, no substantial study of ordinary ecclesiology, that is, the understanding of church by ordinary members individually and by local churches congregationally. My personal and professional context is that of an ordained Anglican. In the light of this the study addresses this gap in knowledge by exploring the ordinary ecclesiology of a Church of England congregation. It is an example of an ordinary ecclesiology contributing a thick description (Geertz 1973) of a particular congregation to studies of church. The focus on ecclesiology is driven by issues raised in the literature review which demonstrate that the mainstream denominations in Britain face particular challenges such as numerical and influential decline. The study is based on a two year ethnographic study of a commuter village church in a united benefice of four churches. The ethnographic study, based on participation in and observation of the church on a weekly basis, includes interviews, conversations, a focus group and an examination of the written data generated in the church (web-site; publicity; church newsletters; magazines; documentation). This qualitative data is analysed using a form of interpretive dualism (Soja 1996) which emerged as an appropriate method during the research. Three binary pairings describing ways of thinking about church are used: instrumental – ontological; temporal – transcendent; patron – subscriber. The research demonstrates how this local church goes about theological thinking on the idea of church and reveals the content of that thinking. The study concludes that ordinary theology is present in the local church but that it is largely unacknowledged as such and is mainly a personal or individual enterprise. The implications of this are discussed. That discussion concludes that ordinary theology needs to be seen as the task of the whole λαός of God rather than the task of the laity and that in order to do this the local church needs to be re-imagined as a theological community where theological thinking is encouraged and resourced. This discussion centres on the importance of ecclesiology as a key doctrine in the Church of England’s contemporary context. The study therefore makes a contribution to knowledge by identifying and articulating what the ecclesiology of a local church looks like. It contributes to and challenges current practice by proposing rethinking the nature and purpose of the local church.
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Rubio, Charisse D. "Ecclesiology of the Domestic Church: History & Implications." Athenaeum of Ohio / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=athe159223336608125.
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Alexander, David Campbell. "The emergence of Augustine's early ecclesiology (386-391)." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/18110.
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This thesis is an attempt to determine the nature and development of Augustine's understanding of the church between his conversion (386) and his 'conscription' into the priesthood (391). The results of this study reveal that Augustine did begin to think 'ecclesiologically' during this period. Indeed, his ideas about the church are intimately intertwined with his personal development and they coalesced into what can be called his first ecclesiological synthesis. Before his baptism (387), Augustine's Christianity evidenced no significant ecclesiological interest. His conversion was influenced heavily by neo-Platonism but was clearly Christian in character. It was his interaction with a small number of Milanese Christian neo-Platonists (including Ambrose) that most directly contributed to his conversion; ecclesial motivations were absent. At Cassiciacum, neo-Platonism was the basic intellectual construct employed to seek an understanding of the world and Christian faith. The connection between Augustine's new Christian lifestyle and the church was not obvious at the villa. His pre-baptismal Christianity was primarily individualistic, though his penchant for communal life and interaction was also beginning to manifest itself. The little-discussed stay at Milan just prior to and following Augustine's baptism (April 24/25, 387) provided the seedbed of his earliest ecclesiological ideas. Differences which appear in his writings after Milan strongly suggest that Augustine's instruction there as a catechumen was more significant than is often indicated. The importance of the church, crystalized in his view of the church as Catholic teacher and 'mother of all Christians', emerged in his writings at Rome (387/388). In these works, written after his baptismal experience, he described Christian beliefs as the teachings of the church, something he had not done in the Cassiciacum Dialogues. While it is not possible to identify his motivation with exactness, an analysis of relevant treatises demonstrates that Augustine absorbed these ideas of the church, if only in root form, from Ambrose and the general atmosphere of Catholic Milan. In Rome, Augustine was increasingly exposed to Catholic Christian groups which were seeking to live out an ascetic ideal. Monastic/ascetic development in the West was still in a formative phase, and while Augustine did not imitate any of these examples, he was influenced by them. In addition he assumed the role of Catholic apologist, specifically against the Manichees, a move which reflected his new affinity with the 'rare and high office of teacher' in the church. Returning from Italy to his home town of Thagaste, North Africa in the late summer of 388, Augustine was finally able to sift through and consolidate the many influences which he had encountered in Italy. He conceived of himself as one in the 'service of God' who was connected to the church in allegiance, but not in an institutional or official way. He identified with the 'learned men of the Catholic church' but adopted the role of an independent Christian teacher in his writings and communal activities. The structure of his Thagaste community was the result of a number of factors {e.g. the tradition of philosophic otium), among which the rising western monastic and ascetic trends provided significant but not exclusive input. At least through 390 the community is not properly understood as a monastery, though in some ways it was moving towards this form. Augustine also began at Thagaste to think of the church as a theological object and as encompassing all believers (e.g. clergy, hermits, laity, etc.). An ascetic, but not extreme, ideal was the proper outworking of 'spiritual' Christianity for all. The seeds of Augustine's later well-known ecclesiological ideas (such as the wheat and tares, or the church as the city of God in the world and history) can be observed at Thagaste. Finally at Thagaste in late 390, identifiable ecclesiological understandings of the church in the world, in history, and of Augustine's own position in the church emerged. On the basis of his understanding of the church as a theological entity and the home of the 'spiritual', and motivated by his own Christian goals, Augustine decided that he would establish a clear, institutional connection to the church. His first, 'monastic' ecclesiological synthesis (part of an overall 'religious' synthesis in On True Religion) crystalized in his decision to establish a monastery. It was also the motivation behind his trip to Hippo - to 'recruit for' and 'found a monastery'. This construct was never fully implemented but left its legacy in many of the practical ecclesial innovations which Augustine brought to the see at Hippo and in the ecclesiological foci which found expression in his later works.
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Fitzmaurice, John. "The Good Church : an exploration in virtue ecclesiology." Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/the-good-church(1f7fcb04-a4e0-4d8f-8579-2b4cdbfe6e84).html.
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This thesis is an interdisciplinary exploration of the formation of virtuous character in the Church. It critiques the prevailing metaphor of growth within the Church, contending that it has failed within society leading to what Richard Sennett calls a ‘corrosion of character’. It is my contention that a similar process can be seen within the Church. I suggest that the growth ethic should be replaced by one based on virtue. The work of both Sennet and Erich Fromm is used to critique this 'growth ethic'. MacIntyre's proposal for a recovery of a virtue-based ethic is examined and interpreted theologically through the concepts of narrative theology, community, sacraments and sanctification. Here the work of Hauerwas is also significant. Central to MacIntyre's project is the role of 'practices' in developing virtuous character. MacIntyre's proposal is read in dialogue with the pedagogy of Etienne Wenger, and both are critiqued by the as potentially idealist by the work of Nicholas Healy. The nature of a virtuous organisation/church is then explored through the discipline of organisational psychodynamics, notably thought the work of Bruce Reed. The confluence between Reed's work and the ascetial theology of Martin Thornton is noted. This psychodynamic insight is then used to explore the role of character in the tasks of the Church that involves a focused understanding of kenosis as a form of vicarious self-offerting. This understanding of a virtuous Church is used to inform a model of Church as a Community of Interpretation, not just of its own normative narrative but also of the society in which it is placed - the Church offers an analysis of its own internal life as a mode of interpretation of the dynamics of the wider society. This preferencing of internal goods over external (in MacIntyre's language), or 'quest' orientation over intrinsic or extrinsic (in the language of Allport & Ross) then becomes a model for holiness, and I explore how in this context mission becomes the cultivation of holiness, wisdom and right action. I suggest that it is in and though sacramental practices that the transitional space for these virtues to be formed is created. The penultimate chapter uses current Church of England policy on theological education as a case study to explore the presence and/or absence of notions of virtuous character in ministerial formation. The thesis ends with a conclusion that seeks to identify some possible ongoing policy implications for the life of the Church were it to adopt the notion of virtuous character as part of its teleology.
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Leake, Robert Clark. "The ecclesiology of St. Cyprian in historical context." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0470.
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ARAUJO, MARCOS ANTONIO DE. "ECCLESIOLOGY OF COMMUNION: A MULTITUDE OF FAITHFULL PEOPLE: TERESA DE LISIEUX S ECCLESIOLOGY, A RE-INTERPRETATION OF THE COUNCIL VATICAN II." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34495@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A tese quer demonstrar os fundamentos teológicos que determinam a Eclesiologia de Comunhão para a Unidade, partindo dos Escritos de Teresa de Lisieux, especialmente em seu Livro História de uma Alma, e da Teologia de Johann-Adam Mohler sobre a Unidade na Igreja. Faremos uma releitura da Eclesiologia de Comunhão do Concílio Vaticano II. Iremos explorar alguns aspectos como o Centralismo do Amor vivido e experimentado por uma multidão de pequenas almas que formam a Igreja, apresentado por Teresa de Lisieux, e, o argumento sobre a Unidade na Igreja na perspectiva de Comunhão de Johann-Adam Mohler, conforme sua concreta experiência. Trataremos de apresentar esta Unidade Eclesial a partir da noção de Multidão de Fiéis presente no Livro dos Atos dos Apóstolos: A multidão dos que haviam crido era um só coração e uma só alma (At 4, 32). Possuindo uma configuração eclesial que envolve a todos em vista da universalidade da salvação e das multiformes frentes de serviços e ministérios, retomaremos a noção de Igreja como Corpo de Cristo apresentada pela Teologia Patrística e Magistério da Igreja, e, também presente na Doutrina do Concilio Vaticano II, em consonância com a noção de Povo de Deus. A diversidade de membros desse Corpo, por sua interligação e abrangência, deve ser estendida para toda a humanidade, porém, agora, como Multidão de Fiéis. A Unidade na Igreja tornou-se, nos tempos atuais, um dos aspectos mais significativos para a Teologia, precisamente em razão do caráter da universalidade da salvação e da expressividade relacional entre as pessoas no mundo todo, por isso, a necessidade de uma fundamentação Teológica na perspectiva da Unidade Religiosa e do Diálogo diante de múltiplas iniciativas.
The Thesis wants to demonstrate the theological foundations that propose Ecclesiology of Communion for the Unit, based in the writings of Teresa de Lisieux, especially in her book Story of a Soul, and in the Theology of Johann-Adam Mohler about the Unit in the Church. We ll do a reinterpretation of the Communion Ecclesiology of Vatican II. We will explore some aspects like the Centralism of Love lived and experienced by the multitude of small souls who form the Church, presented by Teresa de Lisieux, and the argument about the Unit in the Church in the perspective of Communion by Johann-Adam Mohler, in accordance with his concrete experience. We will try to present this Ecclesial Unit taking from the notion of Multitude of Faithful in the book of Acts of the Apostles: And the multitude of them which believed were one heart and one soul (Acts 4, 32). Having an ecclesial configuration which involves all peoples in view of the universality of salvation and the multiform modes of services and ministries. We ll retake the notion of the Church as the Body of Christ presented in Patristic Theology and in the Magisterium of the Church, also present in the Doctrine of Vatican II, in consonance with the notion of God s People. The diversity of the members of this Body, for its interrelation and coverage, must be spread over all humanity, now understood as multitude of the faithful. The Unit in the Church became, in current times, one of the most significant aspects for Theology, precisely because, the character of universality of salvation and the relational expressivity between people worldwide, need of one theological grounding in the perspective of Religious Unit and the Dialogue against multiple initiatives.
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Shehata, Samy. "Ecclesiology in contemporary Egypt : An evaluation and a proposal." Thesis, University of Birmingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497561.
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Yap, Joaquin Choy. "Word and wisdom in the ecclesiology of Louis Bouyer." Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:82c95c9f-26ba-4fb4-89bb-de0ba93f9e10.
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Chapter Five finally argues that Bouyer's construal of the Church's principal actions (liturgical celebration, evangelical witness, and the total life of prayer and Christian discipleship) is consistent with his christological and trinitarian horizon, and that these ecclesial actions respond most appropriately to the divine initiative manifested in the Word and Wisdom.
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Boyle, James Desmond. "An experiment in Christology and ecclesiology with adolescent pupils." Thesis, University of Ulster, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260855.
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Emerton, David. "The pneumatological and eschatological methodology of Dietrich Bonhoeffer's ecclesiology." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=235583.
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This thesis argues that Dietrich Bonhoeffer understands the church as a pneumatological and eschatological community in space and time. In understanding the church thus, the thesis contends that Bonhoeffer's ecclesial thought is built on pneumatological and apocalyptically eschatological foundations that give rise to a unique methodological approach to ecclesiological description – an approach that enables Bonhoeffer to proffer a genuinely theological ecclesiological account in which both divine and human agency are held together through an account of God the Holy Spirit: both God's own being and the being of the church's sociohistorical or human empirical form are spoken of appropriately with due concern for appropriate dogmatic ordering and proportionality in ecclesiological description. Critically, the thesis considers this pneumatological and eschatological 'both/and' ecclesiological methodology therapeutic to an endemic 'either/or' problematic present in contemporary approaches to ecclesiological discourse: that of attending in an account of the church either to the sociohistorical or human empirical church-community 'ethnographically', or to the life of God 'dogmatically'; and to each (problematically) at the expense of the other. The thesis suggests, therefore, that Bonhoeffer's ecclesial thought breaks open a necessary 'third way' in ecclesiological description between the Scylla of 'ethnographic' ecclesiology and the Charybdis of 'dogmatic' ecclesiology, and thereby establishes a programmatic theological grammar for ecclesiology per se. To substantiate these claims, chapter 1 diagnoses the endemic 'either/or' problematic in relation to contemporary ecclesiological literature. Chapter 2 then identifies the pneumatological and apocalyptically eschatological foundations of Bonhoeffer's ecclesial thought. Chapter 3 articulates how Bonhoeffer's 'both/and' ecclesiological methodology is built on these pneumatological and apocalyptically eschatological foundations and serves to treat the endemic 'either/or' problematic therapeutically. Chapters 4 and 5 together then outline the way in which Bonhoeffer's pneumatological and eschatological 'both/and' ecclesiological methodology further enables him to account for the socio-historical or human empirical church-community in a genuinely theological way. In both chapters, Bonhoeffer's theological conceptualization of spatio-temporality is explicated to demonstrate how, to account for the church's being in space and time, it is necessary to speak theologically about empirical phenomenology, both in accordance with and as a further exemplification of the 'both/and' ecclesiological methodology of Bonhoeffer's ecclesial thought.
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McFadyen, Donald Colin Ross. "Towards a practical ecclesiology for the Church of England." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613820.
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Gwak, Changdae. "Ecclesiology and membership trends in the South Korean churches." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/15047.
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Thesis (DTh)--University of Stellenbosch, 2000.ENGLISH ABSTRACT: This study examines the reasons for the recent membership decline in the South Korean Churches (SKCs) as well as the existing problems facing the Churches. It investigates the pathological pattern in the Churches and its fundamental roots. The study proposes an alternative solution that could remedy the problems and promote healthy growth within the Churches. Two issues are taken into consideration: 1) In general, the SKCs' explanations of the recent membership decline are inadequate. The reasons for the decline cannot be found by simply examining statistics. The problems are at a much deeper level and the decline requires a comprehensive examination. 2) The Churches' remedial actions are also inadequate: they are both short-sighted and, in practical terms, ineffective, as well as theologically unfaithful. A new direction for healthy growth should be proposed. This study focuses on the assumption that the reasons for the recent decline in membership of the SKCs are closely related to the distortion of the Churches' dominant ecclesiology, which has produced various ecclesial pathologies and has resulted in the Churches' loss of credibility in society. This study thus pays attention to the ecclesiology of the Churches. Chapters II and III analyse the dominant ecclesiology of the SKCs within their historical and contextual background. The analysis shows that problems relate to the SKCs' uncritical accommodation of the American churches' dominant ecclesiological models. This implies that the SKCs urgently need the construction of a contextual ecclesiology. This study hypothesises that a practical theological methodology can construct a relevant contextual ecclesiology. Hence, the central thesis of the study is: the development and application of a sound practical theological methodology will lead to the development of a biblical and contextual ecclesiology ('practical theological ecclesiology') which will explain the growth and decline in the SKCs and indicate a new direction for healthy growth. Chapter IV presents a theoretical basis for this study: it discusses a practical theological ecclesiology by means of a four-phased practical theological methodology. This consists of descriptive, explanatory, normative, and strategic phases. Subsequent chapters address the four phases and analyse the growth of the SKCs: emphasis is placed on the fact that the dominant ecclesiology of the SKCs has encouraged the Churches to accommodate contemporary culture and dominant ideologies, whether secular or religious, without proper critical, theological reflection. This accommodation has undermined healthy growth and resulted in a numerical decline. Finally, this study recommends 'a trinitarian praxial ecclesiology' as a new direction for the SKCs. This will play a critical, constructive role in promoting the healthy growth of the Churches.
AFRIKAANSE OPSOMMING: Die studie ondersoek die redes vir die daling in die lidmaatskap van die Suid-Koreaanse Kerke (SKKe) asook die probleme waarmee die kerke gekonfronteer word. 'n Bepaalde sigbare patologiese patroon word ondersoek. 'n Alternatiewe oplossing vir die probleme word gesoek sodat die SKKe op 'n teologies-gebalanseerde wyse kan groei. Twee sake word onder die loep geneem: 1) Daar word aangevoer dat die SKKe se verklarings vir die daling in lidmaatskap onvoldoende is. Om bloot statisties na die daling te kyk, is geen oplossing van die probleme nie. 2) Die regstellende aksie wat die SKKe aanvoer is ook onvoldoende. Dit is kortsigtig, prakties oneffektief en ontrou aan basiese teologiese beginsels. 'n Nuwe benadering tot gebalanseerde groei word voorgestel. Die studie werk met die vooronderstelling dat die redes vir die huidige daling in lidmaatskap in die SKKe verband hou met 'n teologies verwronge ekklesiologie wat tot verskeie wanpraktyke aanleiding gegee het Die verwronge ekklesiologie het die kerke geloofwaardigheid in die samelewing laat verloor. Die studie gee dus aandag aan die ekklesiologie van die SKKe. In Hoofstukke II en III word die heersende ekklesiologie in die SKKe geanaliseer teen 'n historiese en kontekstuele agtergrond. Die analise toon aan dat die probleme verband hou met die onkritiese akkommodasie in die SKKe van die heersende Amerikaanse kerkmodelle. Die implikasie is dat die SKKe dringend moet aandag gee aan hulle ekklesiologie. Die studie werk met die hipotese dat 'n prakties-teologiese metodologie kan lei tot die ontwerp van 'n kontekstuele ekklesiologie. Die sentrale hipotese van die studie is dus: die ontwikkeling en toepassing van 'n gebalanseerde prakties-teologiese metodologie sal lei tot die ontwikkeling van 'n bybelse en kontekstuele ekklesiologie ("n prakties-teologiese ekklesiologie'). As sodanig sal dit die groei- en kwynpatrone in die SKKe kan help verklaar en die basis le vir gebalanseerde groei in die kerke. Hoofstuk II handel oor 'n teoretiese basis vir die studie: 'n prakties-teologiese ekklesiologie word bespreek aan die hand van 'n vier-fase prakties-teologiese metodologie. Dit bestaan uit beskrywende, verduidelikende, normatiewe en strategiese fases. Die daaropvolgende hoofstukke handel oor die vier fases. Die groei in die SKKe word aan die hand daarvan ontleed. Daar word aangetoon in watter mate die heersende ekklesiologie in die SKKe tot die akkommodering van dominante kultuurpatrone en ideologiee aanleiding gegee het. Sekulere en godsdienstige ideologiee is sonder krities teologiese refleksie geakkommodeer. Dit het gesonde groei in die kerke oor die lang termyn gesaboteer en aanleiding gegee tot die heersende daling in lidmaatgroei. Ten slotte word 'n "trinitariese praxis ekklesiologie" as 'n nuwe metodologiese benadering in die SKKe voorgestel wat 'n krities-konstruktiewe rol kan speel om die kerke weer te help om gebalanseerd te ontwikkel.
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McNair, Michael Stephen. "Southern Gothic : antebellum ecclesiology in Alabama, Louisiana, and Mississippi." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/25861.
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The primary focus of the thesis is to examine and explain the architectural, religious, and anthropological occurrences that influenced the implementation of ecclesiology in Alabama, Mississippi, and Louisiana in the period prior to the American Civil War in 1861. Architectural, religious, and cultural developments in the region have been considered within the context of Romanticism, Cotton Capitalism, provincial architectural taste and climatic conditions, socioeconomic placement of the gentry planter class, and the liturgical developments within the Episcopal Church. The Episcopal Church was the only denomination interested in the development of the Gothic Revival and the High Church influences in the largely evangelical region creates a question of purpose. Aside from liturgical requirements, issues of taste and refinement are associated with the Gothic form and are therefore associated with the educated and wealthy Episcopal congregants. This thesis examines the information beyond any existing literature and explains how and why a variation of ecclesiology was implemented in certain Episcopal parishes in the Gulf South. The methodology for creating an argument for antebellum ecclesiology concentrates on primary sources and fieldwork. The first hand accounts of both natives and travellers in the region, the reports from the clergy, and the writings from the Episcopal planter class, all infuse to create a clear understanding of the development of the Gothic Revival and the purpose, both religiously and socially, of the style. The influence of the Oxford Movement and the English ecclesiologists is also considered when evaluating the transatlantic relationship between the American Church and Southern Anglophiles in relation to the Church of England. The theological and humanistic understanding of mankind within the confines of a slave-based economy also influenced the decision of the planter class to gravitate towards the Episcopal Church and establish an architectural presence unique to their social and economic level. Ecclesiology embodied the refinement and social position of the Episcopal Church, creating a visible and psychical manifestation of High Church principles suited for the gentry slaveholding class. By examining the architectural models of the early Episcopal Church in the Gulf South, this data establishes a pattern of the Church supporting the Gothic Revival and, in some circumstances, following the principles of ecclesiology.
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Schmiedel, Ulrich. "Elasticised ecclesiology : the concept of community after Ernst Troeltsch." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:2807032a-10f2-47c3-8699-9406d8f2170a.
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Churches are always already in crisis. In this study, I take the current crisis of churches as a point of departure in order to offer a critical and constructive account of church as open(ed) community. In conversation with Ernst Troeltsch (1865-1923) - a conversation which concentrates on a hermeneutical-constructive rather than a historical-critical retrieval of his interdisciplinary thinking - I argue that the communities which constitute church need to be elasticised in order to engage the 'finite other' (the creature) and the 'infinite other' (the creator). My study counters common characterisations of the current crisis of churches in which diversification is interpreted as the reason and de-diversification is interpreted as the response to crisis. In these characterisations, churches are closed off against the 'other'. In three parts which examine the controversial but connected concepts of 'religiosity', 'community', and 'identity', I suggest that the sociological closure against the finite other and the theological closure against the infinite other are connected. Taking trust as a central category, I argue that both the finite other and the infinite other are constitutive of church. Trust opens identity to alterity. Thus, I advocate a turn in the interpretation of the identity of Christianity - from identity as a 'propositional possession' to identity as a 'performative project'. The identity of Christianity is 'done' rather than 'described' in the practices of church. Church, then, is a 'work in movement', continually constituted through the encounter with the finite and the infinite other in Jesus Christ. My study contributes to ecclesial practices and to reflections on ecclesial practices in the current crisis of churches through the elasticisation of ecclesiology. It retrieves Troeltsch's interdisciplinary thinking for the controversies which revolve around the construction of community today, opening up innovative and instructive approaches to the investigation of the practices of Christianity past and present.
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Morris, Helen Deborah. "Flexible church : an ecclesiology for the re-contextual church." Thesis, St Mary's University, Twickenham, 2017. http://research.stmarys.ac.uk/1242/.
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Springer, Laura Kathleen. "An articulation and evaluation of an emerging church ecclesiology." La Mirada, CA : Talbot School of Theology, Biola University, 2008. http://dx.doi.org/10.2986/tren.042-0153.
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Franklin, Patrick S. "Bonhoeffer for the missional church an exposition and critique of the missional church movement's ecclesiology in light of the ecclesiology of Dietrich Bonhoeffer /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Heine, Quintus Erich. "Vryheid van godsdiens : 'n ondersoek na historiese ontwikkelinge van die konsep, en die teologies-kerkregtelike posisie van die Nederduitse Gereformeerde Kerk 1962 tot 2007." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1444.
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Thesis (DTh (Ecclesiology))--Stellenbosch University, 2008.The central theme of this thesis is the historic unfolding of the concept of freedom of religion and its manifestation according to the canonical law of the Dutch Reformed Church since 1962. Two issues were considered, the first being the historic development of freedom of religion while the second issue concerns the status and understanding of freedom of religion since 1962 and the canonical implication for the Dutch Reformed Church between 1962 and 2007. The historic research into the origin of freedom of religion starts with the biblical view of the concept and gives a synopsis of the development until it reaches worldwide recognition as a fundamental constitutional right. Prior to the final understanding of the concept of freedom of religion, different forms and meanings were given to the concept. At first freedom of religion was historically developed and understood as a God-given right of every man. Later on, to protect the society from infringement of human and religious rights, it became necessary to establish freedom of religion worldwide as a recognized constitutional right. It is argued that freedom of religion is in fact the most fundamental right of all the human rights. The research shows the development of religious freedom in the Dutch Reformed Church between 1962 and 2007. From as far as 1652 the Christian religion was a privileged religion in South Africa. The privileged situation of the Dutch Reformed Church in its relation to the state made it unnecessary for them to discuss or define the concept of freedom of religion. Consequently the church gave silent consent to the state’s limited application of religious freedom. In and outside the church there was an ongoing debate that helped the church to formulate its role in religious freedom, which resulted in the document “Church and Society” (1986–1990). With the new Constitution of South Africa in 1996, a new situation developed for the Dutch Reformed Church as well as other churches. The church realized that it must define and take up its own legal position on religious freedom, which is guaranteed in the Constitution of South Africa. The church has the right to express their religious identity in a plural society. The relationship between church and state is expressed in matters such as conditions of employment, church property; matrimony, education, ordinances, religious organisation, etc. These are all issues of religious freedom that are guaranteed in the Constitution. The conclusion of this research will be helpful for churches and religious communities in their capacity of canonical as well as civil law. Religious communities must make optimum use of the provision made by the Constitution for freedom of religion.
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Yeager, Jonathan Mark. "The roots of Open Brethren ecclesiology a discussion of the nature of the church compared to the ecclesiology of the Darbyite Brethren, 1825-1848 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p048-0314.
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Sokupa, Mxolisi Michael. "The priesthood of believers : a critical analysis and evaluation of developments in the Ecclesiology of the Seventh-Day Adventist Church." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/6535.
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Thesis (DTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: This dissertation is a critical analysis and evaluation of the teaching of the priesthood of believers and the development of ecclesiology in the Seventh-day Adventist church. The study analyses this development in Seventh-day Adventist ecclesiology by evaluating how the doctrine of the priesthood of believers has been viewed in biblical, historical, and theological contexts. The comparative analysis of (mainly, though not exclusively) the Free church ecclesiology with the aim of contributing towards the understanding of the development of the Seventh-day Adventist ecclesiology is key. The importance of the development of ecclesiology in general and more specifically within the Seventh-day Adventist church is reflected in the discussions on the priesthood of believers by Free Churches and Seventh-day Adventist church historians and theologians. This research demonstrates that the development of ecclesiology cannot be studied in isolation. Therefore the development of ecclesiology in the Seventh-day Adventist church should be viewed with the history of the Christian church in view. For the purposes of this study this implies that the reflection of the Christian church on the priesthood of believers should have an impact on the development of the history of ecclesiology within the Seventh-day Adventist church. The critical analysis and assessment of the development of Seventh-day Adventist ecclesiology highlights the importance of biblical, historical, theological and ecclesiological contexts combined, on the priesthood of believers. Therefore this highlights the importance of the doctrine of priesthood of believers in the development of ecclesiology.
AFRIKAANSE OPSOMMING: Hierdie werkstuk is ‘n kritieke analisering en evaluering van die leer van die priesterskap van gelowiges en die ontwikkeling van ekklesiologie in die Seventh-day Adventist Kerk. Die studie analiseer die ontwikkeling in die Seventh-day Adventist ekklesiologie deur te evalueer hoe die doktriene van die priesterskap van gelowiges gesien word in bybelse, historiese, en teologiese konteks. Die vergelykende analisering van (hoofsaaklik, tog nie alleenlik nie) die Vrye kerkse ekklesiologie met die doel om by te dra tot die begrip van die ontwikkeling van die Sewendedagse Adventiste ekklesiologie is opperste. Die belangrikheid van die ontwikkeling van ekklesiologie in die algemeen, meer spesifiek in die Seventh-day Adventist Kerk, word gereflekteer in die gesprek oor die priesterdom van gelowiges deur die Vrye Kerke en die Sewendedagse Adventiste geskiedkundiges en teoloë. Hierdie navorsing demonstreer dat die ontwikkeling van ekklesiologie nie in isolasie bestudeer kan word nie. Daarom moet die ontwikkeling van ekklesiologie in die Sewendedagse Adventiste kerk gesien word met die geskiedenis van die Christen kerk in sig. Vir die doel van hierdie studie impliseer dit dat die refleksie van die Christen Kerk op die priesterskap van gelowiges, ‘n impak moet hê op die ontwikkeling van die geskeidenis van ekklesiologie in die Seventh-day Adventist kerk. Die kritieke analisering en assesering van die ontwikkeling van die Seventh-day Adventist ekklesiologie beklemtoon die belangrikheid van die bybelse, geskiedkundige, teologiese en ekklesiologiese konteks saamgebind om die priesterskap van gelowiges. Daarom word die belangrikheid van die doktriene van priesterskap van gelowiges in die ontwikkeling van ekklesiologie beklemtoon.
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Vuntarde, P. C. V. (Paul Chamunorwa Virimayi). "Augustine's ecclesiology and its development between the year 354-387AD." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/24145.
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This study aims to establish what Augustine’s ecclesiology was between 354-387AD and how his ecclesial thoughts developed during that period. Scholarship has tended to neglect the importance of this period in understanding Augustine’s ecclesiology as a coherent whole (Alexander 2008:21). Like Harrison (2007: 165-179) and Alexander (2008:18-21), this study establishes that Augustine’s early ecclesiology and its development is an essential lens to understanding Augustine’s later ecclesiology. The thesis statement, which yielded a positive result, is the defining features of Augustine’s ecclesiology were in place by 387AD. A chronological textual approach was used to establish whether the thesis was positive or negative. Primary and secondary sources were used where appropriate to determine Augustine’s ecclesiology. This study established the different phases of Augustine’s ecclesial growth, what the contents of his ecclesiology most likely was during these different phases, how his early ecclesial thoughts influenced his future ecclesial thoughts and what lessons can be learnt for the South African church context.Dissertation (MA(Theol))--University of Pretoria, 2012.
Church History and Church Policy
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Flegg, Columba Graham. "The Catholic Apostolic Church : its history, ecclesiology, liturgy and eschatology." Thesis, n.p, 1989. http://ethos.bl.uk/.
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Mitchell, Robinson W. "Mission, a mark of the church? toward a missional ecclesiology." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.
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So, Patrick Wing-Chi. "A critical evaluation of the Chinese three-self patriotic ecclesiology." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Oh, Gwang Seok. "John Wesley's ecclesiology A study in its sources and development /." Ann Arbor, Mich. : ProQuest, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3196539.
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Thesis (Ph.D. in Religious Studies)--S.M.U.Title from PDF title page (viewed July 12, 2007). Source: Dissertation Abstracts International, Volume: 66-11, Section: A, page: 4058. Adviser: William J. Abraham. Includes bibliographical references.
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Woods, Michael J. "Ecclesiology and eschatology in the eucharistic theology of Alexander Schmemann." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Phipps, David John. "John Henry Newman's Anglican ecclesiology : its origins, development and culmination." Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359796.
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Davidsson, Tommy Henrik. "Lewi Pethrus' ecclesiological thought 1911-1974 : a transdenominational Pentecostal ecclesiology." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3379/.
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This thesis is a diachronic investigation of Lewi Pethrus’ ecclesiological thought from 1911 to 1974. The research employs Roger Haight’s transdenominational ecclesiology as its methodological framework. Since Haight’s methodology is based on a concrete ecclesiological method that emphasises the importance of a historical consciousness in ecclesiology, the study particularly focuses on the formative contexts that shaped Pethrus’ ecclesiology. The emphasis on formative contexts not only explains why certain ecclesiological concepts arose at particular points in Pethrus’ life but also clarifies why concepts were abandoned or developed over time. A vital part of Haight’s methodology is also to examine the religious values that remain constant and significantly form ecclesiological views. The thesis argues that Pethrus’ ecclesiology is shaped by a Pentecostal form of spirituality that has ‘loving Christ and loving neighbour’ as its core values. The combination of a Pentecostal form of spirituality and formative contexts is what makes Pethrus’ ecclesiology ‘Pentecostal’ and gives it its inner logic. The thesis concludes by taking this inner logic of Pethrus’ ecclesiology and hypothetically applying it to a global setting. The result is a contribution toward a transdenominational Pentecostal ecclesiology that has important implications for any attempt to construct a global Pentecostal ecclesiology.
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Lazic, Tihomir. "Remnant in koinonia : towards an Adventist version of communio ecclesiology." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:96ee05e6-8a4c-4dc0-80de-fefc73a8c009.
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In the last two decades, Seventh-day Adventist scholars have been attempting to articulate a balanced and distinct ecclesiology, aimed at helping the denomination to retain its global unity, maintain its relevance and enable a more fruitful and meaningful interaction with others. No comprehensive account of the church has been developed yet, however. This thesis is intended to facilitate a more rounded and systematically articulated concept of church from an Adventist perspective. Part I presents a thumbnail history of the denomination and considers the advantages and limitations of its standard claim to be the 'remnant', awaiting a pre-millennial parousia. Part II engages with the ideas of some of the ablest communio ecclesiologists of the twentieth and twenty-first centuries and considers their ecclesiological system, built around the concept of koinonia, while Part III examines ways in which their theoretical framework can assist the Adventist community to deal with practical ecclesial issues. Four major proposals are made for deepening Adventist understanding of the nature of church. Whereas the formal structure of communio framework can help Adventists move beyond one-sided, single-metaphor communal self-descriptions, the idea of the church as essentially a koinonia of believers in God can supplement their predominantly functionalist portrayal of the church as herald or messenger. Thirdly, the Adventist notion of truth can be enriched by viewing the community of believers not only as a messenger, but also as an organic part of divine revelation. This makes ecclesiology central to the theological enterprise, intrinsic to the grounding of theological claims and the interpretation of biblical texts. Finally, the development of a richer interpretation of the Spirit's activity in the church is seen as one of the key prerequisites for a fuller, more nuanced account of the church's participation in the life of the triune God. The highlighting of these four aspects, hitherto neglected or underdeveloped in Adventism, and the presentation of tentative solutions to its ongoing ecclesiological problems, form the principal contribution of this monograph.
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McHardy, David. "Eucharist, ministry and authority in the ecclesiology of John Zizioulas." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/30481.
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The Introduction outlines Zizioulas' ecumenical career as it relates to his ecclesiology. It describes the purpose of this study and establishes the boundaries of the thesis, which aims at demonstrating that his model of communion provides a suitable basis for a Trinitarian ecclesiology. Chapter One discusses Zizioulas' description of the way in which humans relate to each other. It examines his claim that we live in a situation of profound division and explores how he uses Trinitarian theology to suggest a way in which baptism marks an overcoming of this, leading to communion. Chapter Two examines Zizioulas' perception of Christology as constituted by Pneumatology. It suggests that this synthesis can be used as a basis for an understanding of relationships and authority in the Church and is determinative for a concept of communion. Chapter Three describes how Zizioulas views the Eucharist as an eschatological event both to construct a pattern of communion in the Church and to describe how it is realised. Chapter Four discusses the role of the bishop in the structures of the Church. It demonstrates how Zizioulas' eucharistic understanding allows a relational model of authority to develop and explores the implications this has for ecclesial structures and patterns of authority. Chapter Five relates the laity to the authority structures of the Church in such a way that all people may be seen to have a place within its decision processes. It analyses the extent to which Zizioulas depends on a model of communion to construct this understanding. Chapter Six describes how Zizioulas relates authority in the local Church to that of the universal Church. It examines both how the bishops exercise authority in conciliar fashion and how the whole Church receives or rejects their teaching.
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Lungana, Siyabulela Thanduxolo. "An African youth perspective on missional ecclesiology; a Methodist reflection." Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/75260.
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Missional church is not a new concept that is going around, however it is only recent that it has begun to be place more in the forefront in the context of the church. In this happening also, especially in the traditional mainline churches, there have been some gaps that have been left over, the most prevalent of those gaps being that of young people and how things relate to them.
This study aims to show the state of missional church from the perspective of young African people in the context of the Methodist Church of Southern Africa.
A comprehensive literature review is tabled in this study, which displays what exactly missional church entails and how it can be implemented.
The study continues to table the MCSA as missional church and the components thereof referring back to some of the teachings and practices of the founder of Methodism, John Wesley.
We continue on to investigating the state of youth ministry in the missional church; reflecting on this from the general African state and then narrowing the reflection down to the MCSA. In that section as well, the latest developments in the MCSA are tabled as well.
The study continues to table the aspects of missional church that are ascribed to by the youth in the church; a case study of implementation there is tabled as well.
The role of the youth pastor and local preacher as driver is tabled in the study as well and a brief reflection is made on that as well stipulating the key roles of the offices.
The study concludes with an integration of all the chapters into the title and offers a brief conclusion and recommendations.Dissertation (MTheology)--University of Pretoria, 2019.
Science of Religion and Missiology
MTheology
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Clarke, Matthew Austin. "A critical examination of the ecclesiology of John Nelson Darby." Thesis, University of Gloucestershire, 2009. http://eprints.glos.ac.uk/3192/.
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This thesis examines the ecclesiology, or doctrine of the church, of John Nelson Darby (1800-1882), who was one of the leading and most prominent members of the Plymouth Brethren in the nineteenth century. The thesis systematically outlines the structure of Darby's thought on the subject of ecclesiology. It explains how Darby defined the church and understood its nature. His ecclesiology is shown to be foundational to the system of Dispensationalist theology in that the church is seen in occupying a period of time unforeseen in biblical prophecy. Darby's ecclesiology is also shown to be an ecclesiology of crisis in that he believed that the church had fallen into such a state of ruin that no bodies existed that could truly be described as churches. The thesis considers Darby's solution to the ruin or failure of the church found in 'meeting in the name of the Lord.' It examines how Darby's view of how the church should meet successfully synthesized the conflicting concepts of unity and separation. It suggests that other writers have not always recognized how Darby distinguished between separation from individuals and separation from institutions. Nevertheless while arguing that Darby's ecclesiology achieved a stable synthesis between unity and separation, it presents a number of practical problems with Darby's ecclesiology. Attention is given to Darby's teaching on discipline, ministry, church government and sacraments. The thesis considers his ecclesiology within a number of contexts. First, its place within the development of ecclesiology in theological history and in relation specifically to modem ecclesiologies. Second, in his life and involvement with the Brethren movement. Third, his role in the development of American fundamentalism, a major proportion of which has adopted significant aspects of his theology, particularly Dispensationalism, a form of millennial theology that makes a strong distinction between the church and the nation of Israel within salvation history. This thesis argues that while some American fundamentalists adopted Darby's dispensational views, they found very different practical applications for them in their ecclesiastical activity. A number of reasons are considered as to why they did not adopt Darby's ecclesiology in its entirety. Fourthly, the thesis considers the place of Darby's ecclesiology in relation to other ecclesiastical movements in nineteenth century Britain. It argues that Darby's ecclesiology shared similar themes to three ecclesiastical movements.
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Brunenghi, Paolo Marrè. "An analysis and evaluation of Severino Dianich's method in ecclesiology." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Posthumus, Meyjes Guillaume Henri Marie Grayson J. Chris. "Jean Gerson - apostle of unity : his Church politics and ecclesiology /." Leiden ; Boston ; Köln : Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb37208120h.
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Blückert, Kjell. "The Church as nation : a study in ecclesiology and nationhood /." Frankfurt am Main : P. Lang, 2000. http://catalogue.bnf.fr/ark:/12148/cb377182634.
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Christofis, Gus George. "The Church's identity established through images according to St. John Chrysostom." Thesis, Durham University, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304570.
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Gay, Douglas C. "A practical theology of church and world : ecclesiology and social vision in 20th century Scotland." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/1699.
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The strong emphasis on ecclesiology in the work of Stanley Hauerwas, John Milbank and others associated with ‘the new ecclesiology’1 brings theological challenges to the contemporary move to recast practical theology’s attention to church and society as ‘public theology’. A historical reading of three key examples of practice in the tradition of twentieth century Scottish reformed-ecumenical reflection on ‘church and society’ displays a rich seam of reflection on ecclesiology, with some significant affinities to ‘the new ecclesiology’. The work of Stanley Hauerwas is used to develop a critical reading of the practices of theology and the theologies of (church and world) practice embedded in each example. This leads to the claim that ‘the new ecclesiology’ offers practical theology a way of articulating the church-world relationship and expressing the social, political and cultural witness of Christianity within Scotland which is to be preferred to the rubric of ‘public theology’. Its appeal for practical theology in the face of church decline and the marginalisation of theological discourse within liberal culture lies not in a temptation towards the comforts of “sectarianism”, but in its confession of the “ironic” character of the politics of Jesus and the reign of God. Its promise for practical theology lies in its claim to offer a narrative display of how theology as “church pragmatics” can mediate a fruitful social, political and cultural imagining of the world Scotland is and the world it is called to be.
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Dickason, Vernon Claud. "Gereformeerde kerkreg : 'n hermeneutiese perspektief." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18015.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: This thesis examines and proves the distinct characteristic of the hermeneutics of Reformed church polity, with regard to other jurisprudence. The study is set out as follows: Chapter 1 The methodological approach used is of cardinal importance in the research of a distinct hermeneutical characteristic associated with church polity. A clear choice is made for a research methodology which validates the thesis. This thesis opts for a theological and church political study with an ecclesiological foundation. Chapter 2 Chapter 2 is divided into two sections or themes: (i) Whether church and law can coexist and (ii) the unique characteristic of church polity. These two themes qualify the study in toto, whilst (at the same time) identifying useful elements that can assist in exploring the question of a distinct hermeneutical characteristic associated with Reformed church polity. It is argued that if church and law can exist together, the focus of the study can shift to the next theme in accordance with the thesis, namely the distinct characteristic of Reformed church polity. Judged from a Reformed perspective, it is clear (derived from part 1) that church and law can coexist and therefore is not a contradiction in terminis. Derived from part 2, it is clear that church polity has a unique character (sui generis), which is practiced in and for the church as a unique community. The argument of the thesis is that the church is the object of the law, also that its unique character resides with the faith community‐ which is the creation of God, which in turn enables Christ to rule the church‐ as her Lord and King. Chapter 3 As with the Bible and all legislation‐ the church order is subject to hermeneutical rules. The hermeneutics associated with theology and legislation are not isolated dissiplines, but form an inherent part of a general hermeneutics for the human sciences. The texts associated with church polity are therefore subjected to the same hermeneutical processes as other legislative texts. The hermeneutics associated with church polity possess a unique characteristic, with regards to the community in which it functions. Legislative texts should be read within the context of the community that sanctioned it. Church order then differs from the legislation of other communities. Hermeneutics, and the methods associated with it, can therefore assist the interpreter in reading a church order. Chapter 4 In the concluding chapter the hypothesis of the study is evaluated and verified in accordance with the conclusions reached in the preceding chapters‐ each with its own particular theme and relevance to the end‐result and validation of the thesis.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek en bewys die eiesoortige hermeneutiese aard van die Gereformeerde kerkreg, in vergelyke met ander reg. Die ondersoek val soos volg uiteen: Hoofstuk 1 Die metodologiese aanpak van die studie is van deurslaggewende belang by die ondersoek na ʼn eiesoortige hermeneutiese karakter by die kerkreg. Daar word ʼn duidelike keuse gemaak vir ʼn navorsingsmetodologie wat die tese sal valideer. Die eiesoortige karakter van die hermeneutiek van die kerkreg, met insluiting van die temas‐ bestaansreg van die kerkreg, asook die eiesoortigheid van die kerkreg, is oortuigende argumente vir ʼn teologieskerkregtelike aanpak, met ʼn sterk ekklesiologiese onderbou. Hoofstuk 2 Hoofstuk 2 van die studie fokus in twee dele op (i) die bestaansreg van die kerkreg, asook (ii) die eiesoortigheid van die kerkreg, in ʼn poging om die studie in toto te kwalifiseer, asook om bruikbare elemente te identifiseer‐ wat kan bydra tot die vraag na die eiesoortige karakter van die hermeneutiek van die kerkreg. Daar word uitgegaan van die opvatting dat indien kerk en reg saam kan bestaan, die fokus kan aanskuif na die volgende tema in lyn met die tese van die studie, nl. die eiesoortigheid, oftewel unieke karakter van die kerk se reg. Vanuit ʼn Gereformeerde perspektief blyk dit duidelik (in deel 1) dat kerk en reg wel bestaanbaar is en nie ʼn contradictio in terminis nie. Kerkreg kan as behorend tot reg in eie sin beskou word, aangesien die reg die gestalte van die genade is (teenoor die opvatting dat reg en genade mekaar uitsluit). Kerk en reg se saambestaan, is kwalifikasie vir die vraag na die unieke karakter van die kerkreg. In deel 2 is dit duidelik dat die kerkreg ʼn eiesoortige reg (ius sui generis) is, wat in en vir die kerk as eiesoortige gemeenskap beoefen word. Die argument voorts is dat die kerk, die objek van die reg is, en dat die eie karakter van die kerkreg blyk uit die geloofsgemeenskapwat die “maaksel van God” is, en haar laat regeer deur Christus‐ haar Heer en Koning. Hoofstuk 3 Die kerkorde (soos die Bybel en alle regstekste) is onderhewig aan hermeneutiese reëls, wanneer dit kom by die uitleg daarvan. Beide die teologiese en regshermeneutiek is nie geïsoleerde dissiplines nie, maar maak ʼn inherente deel uit van ʼn algemene hermeneutiek vir die geesteswetenskappe. Kerkregtelike tekste is dus onderhewig aan dieselfde hermeneutiese prosesse as ander regstekste. Die hermeneutiek van die kerkreg toon ʼn eie karakter vir sover dit rekenskap hou met die eie aard van die gemeenskap waarin dit funksioneer. Regstekste moet gelees word teen die agtergrond van die gemeenskap wat dit as sulks gesanksioneer het. Die kerk se reg verskil dus van die reg in ander gemeenskappe. Die eie aard van die Christelike gemeente hou dus formele konsekwensies in vir die hermeneutiek van die kerkreg. Verder veronderstel ʼn hermeneutiese lees en gebruik van die kerkorde verskeie hulpmiddelswat tot diens van die interpreteerder kan wees. Na aanleiding van die verskeie hermeneutiese metodes, blyk dit dat daar ʼn ingewikkelde samespel aanwesig is by die kerkreg‐ tussen die kerk, kerkordelike‐reël en die Skrif. Hoofstuk 4 Ten slotte word die hipotese van die studie beoordeel en bevestig, na aanleiding van die gevolgtrekkings wat gemaak is in die voorafgaande hoofstukke‐ elk met ʼn eie bepaalde tema, wat direk verband hou met die eind‐resulterende validasie van die tese.