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Published: 25 July 2024

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1

Miller, Paul. "Evangelical mission in cooperation with Catholics : a study of evangelical missiological tensions." Thesis, Oxford Centre for Mission Studies, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.732959.

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2

Vlasin, A. "Mission education in Romanian Evangelical Higher Education." Thesis, Queen's University Belfast, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517588.

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3

Brickell, Claire. "Migration with a mission : geographies of evangelical mission(aries) to post communist Albania." Thesis, London School of Economics and Political Science (University of London), 2013. http://etheses.lse.ac.uk/3288/.

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Drawing on eight months of in-depth qualitative research, this thesis examines the geographical trajectories of Evangelical missionaries as they migrate to, and embed themselves in, Albania. Identifying how movement is inherent to what it means to be a missionary, I draw together and extend literature from social and cultural geography, migration studies, sociology, geopolitics and missiology to forge new insights into ‘migration with a mission’. Moving beyond largely historical accounts of missionary lives, this thesis provides a contemporary and intimate portrait of what actually goes in to being a missionary, within the context of migration. It contends that a tendency to allow class, work and economic wealth to organise research has meant that the full implications of participants’ religious identities have at times been underdeveloped within migration scholarship. The thesis argues for the importance of addressing this issue, and traces the migration trajectory, from the pre-departure decision to migrate, and the choice of mission destination, to the challenges of missionary life once in Albania. In doing so it examines how missionaries’ world-views, beliefs and imaginaries extend, as well as complicate, commonplace ideas found in literature around religion and migration, geopolitics, transnationalism and home. In addition to revealing the multiple spaces and scales of missionary life unaccounted for within current research, the thesis demonstrates that while missionaries could be considered exceptional, these deeply geographical actors should not be made exempt from greater empirical and theoretical exploration.

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4

Roosma, Gary Dean. "Guiding toward independence the Borneo Evangelical Mission and the planting of the Borneo Evangelical Church /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p048-0315.

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5

Atkinson, R. "Encountering God : using contemplative and charismatic spirituality in evangelical urban mission." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683008.

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6

Gibbens, John William. "Modern evangelical mission in Mongolia, 1971-2011 : communication and mutual misunderstanding." Thesis, University of Leeds, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.713493.

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This study investigates how the evangelical message was communicated over 40 years of mission to Mongolia, taking into account that when it started in 1971, Mongolia had no churches, believers or Bibles available in contemporary language, and most people had never heard of Jesus Christ. The study aims to investigate mutual misunderstandings on the part of both missionaries and the recipients of the Gospel. It will show how missionaries have difficulty in understanding the society and its worldviews into which they entered. On the other hand, nationals had great difficulty in understanding the message and its relevance. They also distrusted the aims of the missionaries and their apparent wealth in a poor, isolated country. Mongolian society is verbal, heavily relying on information passing between people orally. It is also characterised by voluntary social isolation and wariness about whom to confide in. This means that the main source for the thesis could not be documents, questionnaires or formal interviews. However I took part in everyday conversations and discussions, continually listening to what people were saying, often casually. The results reveal that mission succeeded in establishing an extensive Christian movement, evangelical in name, but in character heavily influenced by syncretistic Mongolian worldviews. It is largely dependent on money from abroad, and concentrates on the teaching of material advantage as God's blessing for this life, rather than the tenets of classical evangelicalism. Although the State came to allow freedom of religion and the populace at first was interested in Christianity, later it largely rejected the evangelical movement. The principal conclusion is that whilst at first missionaries were idealistic and enthusiastic about the rise of the movement, later many Christian nationals and missionaries had cause to be less sanguine, posing questions on the viability of it.

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7

Mangels, Jonathan D. "Engaging the evangelical theology of mission with trinitarian and affective theology." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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8

Kirkpatrick, David Cook. "C. Rene Padilla : integral mission and the reshaping of global evangelicalism." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21108.

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As Latin American evangelical theologians awoke to dependency on the North in the post-war period, they set the trajectory for a new contextual brand of evangelical Christianity. Ecuadorian Protestant theologian C. René Padilla (b. 1932) coined the term misión integral (integral mission), which first appeared on a public stage in Lausanne at the influential International Congress on World Evangelization of 1974—signalling both the rise of leadership from the Global South and a wider turn toward holistic mission within the global Protestant evangelical community. The concept of misión integral is an understanding of Christian mission that synthesizes the pursuit of justice with the offer of salvation. Padilla utilized the kingdom of God as the central theological motif in this synthesis. The thesis explores the dynamic interplay between Padilla and the global evangelical networks that formed, developed, and diffused misión integral. This first critical study of Padilla is structured thematically in order to provide a more detailed focus on each stage of this process. Earlier studies have largely framed misión integral as responding to Catholic theologies of liberation, beginning in the late 1960s or early 1970s. In contrast, I demonstrate that the origins of misión integral are found within a cluster of political and social forces reshaping post-war Latin America: rural-urban migration flows, the resulting complications of urbanization, and the rapid expansion of the universities, where Marxist ideas of revolutionary change presented a growing appeal to students. When Padilla became convinced of the inadequacy of his received North American evangelical theology of mission to meet such challenges, he began a search for theological materials with which he could address the Latin American context. In doing so, he sought to widen the parameters of an evangelical understanding of Christian mission. Padilla’s response was not purely Latin American nor driven by exclusively Latin American concerns. However, Padilla’s theology developed through a multidirectional and international conversation with a wide variety of interlocutors. Padilla became a metaphorical sponge—appropriating new theological perspectives from his undergraduate and graduate studies at Wheaton College in Illinois, his doctoral work in New Testament at the University of Manchester, the Presbyterian missionary-statesman, John A. Mackay, and the holistic tradition of American women missionaries through his closest colleague and wife Catharine Feser Padilla. This thesis explores these multidirectional conversations that shaped the concept of integral mission, and in doing so provides a corrective to current historiography. The process of developing the contours of integral mission would continue over the next two decades in a further series of transnational theological conversations. Particularly important were those Padilla conducted with the Peruvian Baptist Samuel Escobar and the Fraternidad Teológica Latinoamericana (Latin American Theological Fraternity), the British Anglican John R. W. Stott and the global evangelical movement, and the Argentine Methodist José Míguez Bonino and the ecumenical movement. Padilla’s theological networks cut both ways— influencing him and diffusing his influence to a wider Christian constituency. In focusing on these interlocutors, this thesis provides an assessment of the nature of Padilla’s influence upon the growing acceptance of integral mission within global evangelicalism. Today, the language of integral mission is being increasingly adopted by evangelical mission and relief organizations, evangelical political activists, official congress declarations, and Protestant ecclesial movements around the world.

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9

Ishida, Yoshitaka Franklin. "Mission in today's world implications of accompaniment and communio for a Lutheran evangelism /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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10

Justin, Daniel P. "Companions in Mission: Practicing the Virtue of Solidarity in Catholic Higher Education." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104227.

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Thesis advisor: Jane E. Regan
In Sollicitudo Rei Socialis (1987) Pope John Paul II proposes solidarity as a social virtue for our fragmented yet interdependent world. This lens raises several important questions, but also suggests new opportunities for moral formation and the promotion of institutional charism in the context of Catholic higher education. Employing a praxis methodology, this dissertation begins by analyzing contemporary declines in social capital and the rise of atomistic individualism. The philosophical writings of Alasdair MacIntyre and Charles Taylor help us to understand the moral and spiritual roots of these sociological trends. With the context established, the dissertation next traces the development of solidarity in the Catholic social tradition and attempts to locate the virtue within a Thomistic moral framework. Closely related to both charity and justice, the vision of solidarity advanced is linked to Aristotle's notion of civic friendship, perfected in its origin (the dignity of the human person) and goal (the common good). Constructive proposal are grounded in the concept of social practices developed by MacIntyre and adapted by religious educators and practical theologians. Beyond textual analysis, this dissertation includes a national survey of 87 senior mission leaders at Catholic colleges and universities. From these findings, concrete recommendations are offered for the practices of mission leadership and service-learning
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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11

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

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

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12

Conrad, Stanley M. "The relationship of the Japan Evangelical Free Church Mission and the Japan Evangelical Free Church Conference a survey and an analysis /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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13

Pfaffenzeller, Jose Antonio. "God's people mobilized by grace for mission." Online full text .pdf document, available to Fuller patrons only, 1991. http://www.tren.com.

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14

Silberman, Timothy Aston. "To Neighbours and Nations: Factors Shaping Australian Evangelical Church Patterns of Mission Involvement." Thesis, The University of Sydney, 2022. https://hdl.handle.net/2123/28125.

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Australian evangelical local churches participate in mission in a variety of ways with varying levels of emphasis on local and distant mission activities. This research employs a mixed method grounded theory approach to explore and understand the factors shaping these patterns of mission involvement. A closed-question survey was completed by leaders of 205 evangelical churches in New South Wales and the Australian Capital Territory. Responses revealed substantial diversity of practice and indicated a relationship between local and distant mission activities suggesting that a church’s involvement in distant mission may stimulate involvement in local mission, but not vice versa. Semi-structured interviews were performed with members from ten churches surveyed which displayed high levels of involvement in local mission and either high or low levels of involvement in distant mission. Analysis of these interviews revealed widespread similarities in ecclesiological and missiological convictions, yet notable differences in organisational culture and climate between more and less globally engaged churches. The most substantial difference between these groups of churches was the presence relational networks with distant mission workers in highly engaged churches. Viewed from the perspectives of social exchange and social capital theory, these relational networks stimulate church member involvement in both local and distant mission and thereby influence the culture and climate of mission involvement. Churches displaying high levels of engagement in local and distant mission had a ‘unified participatory missiology’ which shaped church culture such that all members were personally engaged. By contrast, the churches with low levels of distant mission engagement were said to have a ‘local-focused bifurcated missiology’ with a delegatory approach to distant mission.

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15

Gude, George J. "The home mission work of the Evangelical Lutheran Synodical Conference a description and evaluation /." Theological Research Exchange Network (TREN) Access this title online, 1991. http://www.tren.com/search.cfm?p020-0068.

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16

Gustafson, David M. "D. L. Moody and Swedes : Shaping Evangelical Identity among Swedish Mission Friends 1867–1899." Doctoral thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-11087.

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The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.

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17

Kim, Paul Jong-Woong. "The development of a church-planting strategy for the Korean Evangelical Holiness Church mission." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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18

Griffiths, Tudor Francis Lloyd. "Bishop A.R. Tucker of Uganda and the implementation of an evangelical tradition of mission." Thesis, University of Leeds, 1998. http://etheses.whiterose.ac.uk/2331/.

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The thesis deals with A. R. Tucker and the implementation of an evangelical tradition of mission, as represented by the Church Missionary Society, in Uganda where he was Bishop 1890-1911. Any evangelical tradition claims to be Biblical, and so three probes are made into the New Testament perspective on mission. The Acts of the Apostles was a foundation text for nineteenth-century missionaries, and is considered along with a complementary discussion of mission in John’s Gospel and Paul’s letter to the Philippians. This discussion uncovers tensions relating to the relationship between older and younger churches, to finance, to the development of local leadership and responsibility, to the relationship with political authorities and wider issues of contextualisation that are echoed in both Venn and Tucker. Although Venn as Hon. Secretary of C.M.S. was largely responsible for shaping the Society’s tradition of mission in the mid nineteenth century, its implementation was often frustrated by unwilling missionaries. Whereas Venn was an administrator based in London, Tucker’s locus of activity was in East Africa before 1897 and specifically Uganda thereafter. Tucker’s theological position and spirituality bore a marked resemblance to that of Venn. He worked when the prevailing socio-political context was a Protectorate mentality, which militated against a radical implementation of the principles and concerns developed in Venn’s time. At the start of the twentieth century Uganda was held in high repute in missionary circles, but the thesis questions whether this can be wholly justified. Inasmuch as the reputation may be defended, Tucker’s was a limited responsibility for the success. In the areas of the development of indigenous ordained ministry, encouragement of evangelism and church-planting, defence of Africans whom he felt were being exploited, insistence on local financial resourcing of the church, ecumenical vision, and the desire to integrate the missionary presence within the African church, Tucker’s work was clearly in the evangelical tradition developed by Venn. But in each of those areas we identity tensions and ambivalence also. This returns us to the New Testament theme that Christian mission, although fundamentally the Missio Dei, is in fact entrusted to fallible people by the grace of God.

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19

Jambulosi, Mavuto. "What does Athens 2005 have to do with cape town 2010? A critical comparison of mission theologies of the commission for world mission and evangelism and of the Lausanne movement on social responsibility." University of Western Cape, 2020. http://hdl.handle.net/11394/8165.

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Philosophiae Doctor - PhD
This research compares the similarities and differences in the official documents and proceedings of the Commission for World Mission and Evangelism (CWME) in Athens 2005 and the Lausanne Movement held in Cape Town in 2010. The former has always exhibited a missiology strong in issues of social justice while the latter has for a long time been consistent in identifying mission as evangelism. The close of the 19th century and the early part of the 20th saw the emergence of the social gospel, which came about as a result of the historical critical approach to biblical texts. Fundamentalists, arose as a reactionary phenomenon to the social gospel, while emphasizing fundamentals of the Christian doctrines and a strict premillennial eschatology which resisted social involvement in favour of salvation of souls.

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20

Whipple, Don. "Helping Evangelical Baptist Missions serve churches in global ministry." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1555.

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21

Mortsiefer, Bernd. "The history of the Evangelical Church of Manus : a developmental approach /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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22

Kemung, Numuc Zirajukic. "Nareng-gareng : a principle for mission in the evangelical lutheran church of papua New Guinea /." Erlangen : Erlanger verlag für mission und Ökumene, 1998. http://catalogue.bnf.fr/ark:/12148/cb377022624.

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23

Muzio, Rubens Ramiro. "A missional leadership model for Brazilian evangelical churches mobilizing pastors to become missionaries to the city /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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24

Tyrberg, Andreas. "Kyrka i Jubaland? : EFS missionsfält i Jubaland 1904-1935." Thesis, Uppsala universitet, Kyrko- och missionsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-275827.

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25

Nelson, Howard A. "Partnership in Zaire a proposal for a new methodology for the Free Church mission in Zaire /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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26

Mathye, Mokadi Max. "Becoming a missional church : the case of Evangelical Lutheran Church in Southern Africa (ELCSA)." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/24453.

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The topic of my study is: Becoming a missional church- the case of Evangelical Lutheran Church in South Africa (ELCSA). The lack of missional astuteness and intelligence emanating from Christendom mind-sets and agendas is detrimental to the growth of the church and is creating missional chaos and paralysis; this is what I am struggling with in my study. The challenge I am grappling with is that the ELCSA as a church has been exposed to a variety and multiplicity of missional cultures and mission settings through a diversity of missionaries operating from different missional landscape and backgrounds. The various and differing missional histories has created inconsistencies in the theological foundations that underpin and add force to her missional outlook and maturity. As the church considers becoming a missional church, there is an imperative need to radically revisit her traditional ecclesiologies in order to develop a clearer understanding of her missional vocation. The missional direction of the church is in quandary, partly because of the leadership failure to manage the contradictory and inconsistent missional attempts and missional immaturity within the ELCSA. Leadership development and formation within the Lutheran training institutes in Southern Africa, which are crucial in church life seems inadequate from a curriculum perspective. Failure to understand and appreciate the current missional language will inadvertently confuse the church’s understanding of God’s mission in the world (missio Dei). The challenge facing the ELCSA will therefore be an imperative and absolute need to move from a church with mission to a missional church. The study seeks to further explore and investigate insights from the ELCSA’s mission history with a view of determining the missional health and checking whether the church has a comprehension and understanding of the concept and language of a missional church and missional leadership. In this study I will also attempt to answer two possible sub-problems of the study viz. How does the ELCSA create a missional leadership aptitude environment and how does the ELCSA implement the missional conversation(s) to the operating landscape of the church? This study will also contrast the attractional and incarnational mindsets I reflect in the conclusion the significance and importance of a missional church and highlight the characteristics or indicators of such a church by applying it to the ELCSA. Recommendations are indicated for consideration by the ELCSA and are not presented as an answer or solution to the challenge that the church is facing.
Dissertation (MA(Theol))--University of Pretoria, 2012.
Science of Religion and Missiology
unrestricted

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27

Bennett, John C. "Charles Simeon and the Evangelical Anglican Missionary Movement : a study of voluntaryism and church-mission tensions." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/26312.

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The historical reputation associated with Charles Simeon [1759-1836] is one of evangelicalism and churchmanship. As the vicar of Holy Trinity Church, Cambridge, and a Fellow of King's College, Simeon was the foremost evangelical clergyman in the Church of England during the late eighteenth and early nineteenth centuries. Simeon also became known for his efforts to call evangelicals in the Established Church to observe the discipline and order of the Church. Simultaneous with his emphasis on proper Anglican churchmanship, Simeon also contributed significantly to the development of the nineteenth century British missionary movement, a markedly voluntary phenomenon. While Simeon's involvement in the missionary movement was compatible with his evangelical theology, the voluntaryism of the evangelical missionary societies conflicted with his dedication to regular Anglican churchmanship. The paradox in Simeon's missionary agenda becomes apparent when his role in the formation of the Society for Missions to Africa and the East [later the Church Missionary Society] is considered. These tensions -- between Simeon's evangelicalism and his churchmanship -- are resolved through an understanding of his world-view. His evangelicalism predisposed Simeon in favour of the missionary movement, thus he affirmed the validity of missionary voluntaryism within the context of the Established Church. He reconciled his voluntary activities with his churchmanship through a commitment to general order in society, of which ecclesiastical order was a subset. If voluntary activity was carried on in a way that did not produce social disorder, and -- for Anglicans -- did not violate Church order unnecessarily, then voluntary activity was not harmful. Through the application of these values Charles Simeon was able to play a major role in the founding of the Church Missionary Society [CMS] in 1799.

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Verdier-Shin, Marie-Laure. "Contextualised mission : the South Korean evangelical response to the humanitarian crisis in North Korea (1995-2012)." Thesis, SOAS, University of London, 2014. http://eprints.soas.ac.uk/18435/.

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The task of this research is to examine how South Korean evangelicals construct their mission strategy to North Korea. In order to respond to the humanitarian concerns in North Korea, South Korean evangelicals have established or used already existing humanitarian organisations (also known as faith-based organisations in the secular field) and carried out holistic mission in North Korea. This research seeks to demonstrate how they have responded to the perceived needs of the mission field while respecting the socio-political conditions imposed both by the South and North Korean governments. However, it is also argued that they are ready to challenge South Korean governments when necessary through advocacy and that they desire to transform North Korean society and challenge the state of division. Their aim is to work for the reconstruction and reunification of an imagined Christian nation. By comparing the Korean peninsula to biblical Israel, their goal is to restore God's glory in Pyongyang which was once called the Jerusalem of the East. However, some evangelicals reflect on mission strategies to North Korea and seek to understand the North Korean worldview better, this research suggests that they are considering implementing cross-cultural missiological principles to pursue their mission successfully. This research argues that evangelicals have been shaped by and have engaged with their context: evangelicals have never been apolitical, as they have always been driven by a strong sense of Christian nationalism. Equally, this research argues that in spite of the rhetoric, they have also been concerned to a certain extent with issues of poverty and injustices.

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29

Hiebert, Cal. "Determining Holcomb's core values and developing its mission and vision." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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30

Hutton, Trevor. "Rooting the practice of evangelical Protestant church planting within a Trinitarian theological framework : with particular reference to creation, context and community." Thesis, University of Manchester, 2019. https://www.research.manchester.ac.uk/portal/en/theses/rooting-the-practice-of-evangelical-protestant-church-planting-within-a-trinitarian-theological-framework-with-particular-reference-to-creation-context-and-community(0b3e506f-d6c2-4453-b0a9-9f212f69c77d).html.

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The purpose of this portfolio and thesis is to demonstrate the importance of theological reflection upon church planting practice, and by so doing, to resource and equip church planters to think in creative new ways in order to become more effective in missional engagement in forming new communities of faith. This motivation and exploration lies at the heart of each component and individual chapter. The portfolio is comprised of three self contained and coherent pieces of work: a literature review which advocates that theological reflection is a developing concern for church planting, a publishable article that reflects on the nature of the gospel that underpins missional practice, and a research project which aimed to discover how different church planting tribes were engaging in theological reflection, and what issues and lessons were still needing to be learned and further explored. The thesis, building on the work of the portfolio, gives an extended Trinitarian theological reflection upon church planting practice in relation to the themes of creation, context and community. It has attempted to intentionally reflect upon the missional practice of church planting through Trinitarian perspectives, in order that it may be more robust, enriched and rooted in God's own life and story. Trinitarian perspectives on church planting are at best embryonic, and the renewal of interest in the doctrine of the Trinity has stimulated me to write a Trinitarian missiology for church planting that offers fresh theological insights and practical missional applications. Through dialoguing extensively with the Trinitarian creation theology of Jürgen Moltmann, the Trinitarian contextual missiology of Lesslie Newbigin and Timothy Tennent, and the Trinitarian ecclesiologies of Miroslav Volf, Leonardo Boff and Catherine Mowry LaCugna, I believe their collective contributions have much to offer church planting today.

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31

Storbeck, Anamae Smith. "The pastor's role in discerning God's mission : a case study of Trinity Evangelical Lutheran church, in Blanco, Texas /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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32

Kearney, Geraldine. "Sacred fires Pacific margins Sisters of the Good Samaritan : women in solidarity encountering internationality for mission /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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33

Tarantino, Owen L. "Motivating staff to mission an analysis of church staff team leadership /." Theological Research Exchange Network (TREN), 2009.

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34

Cueva, Samuel. "Partnership in mission in creative tension : an analysis of the relationships in mission within the Evangelical Movement with special reference to Peru and Britain 1987-2006." Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683024.

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35

Hamburger, Gary L. "A manual for the setting of ministry goals and objectives for Hope Evangelical Free Church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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36

Rast, Lawrence R. "Nineteenth-century Lutheranism in the American South and West ministry and mission /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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an, Haack Jan Verfasser], Rüdiger [Akademischer Betreuer] [Kunow, Michael [Akademischer Betreuer] Hochgeschwender, Rüdiger [Gutachter] Kunow, and Michael [Gutachter] Hochgeschwender. "Market and affect in evangelical mission / Jan an Haack ; Gutachter: Rüdiger Kunow, Michael Hochgeschwender ; Rüdiger Kunow, Michael Hochgeschwender." Potsdam : Universität Potsdam, 2019. http://nbn-resolving.de/urn:nbn:de:kobv:517-opus4-424694.

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38

Schwab, Philip A. "The development of a foreign mission agency for the Chinese Evangelical Alliance Church in Taiwan, Republic of China." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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39

Moore, Howard W. "Building a model to increase understanding of and response to the worldwide mission mandate at China Evangelical Seminary." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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40

an, Haack Jan [Verfasser], Rüdiger [Akademischer Betreuer] Kunow, Michael [Akademischer Betreuer] Hochgeschwender, Rüdiger [Gutachter] Kunow, and Michael [Gutachter] Hochgeschwender. "Market and affect in evangelical mission / Jan an Haack ; Gutachter: Rüdiger Kunow, Michael Hochgeschwender ; Rüdiger Kunow, Michael Hochgeschwender." Potsdam : Universität Potsdam, 2019. http://d-nb.info/1218404418/34.

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41

Ott, Bernhard. "Mission studies in theological education : a critical analysis of mission training in evangelical Bible colleges and seminaries in Germany and German-speaking Switzerland from 1960 to 1995." Thesis, Open University, 2000. http://oro.open.ac.uk/58072/.

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This is an inquiry into the development of mission studies in evangelical theological education in Germany and German-speaking Switzerland in the light of the paradigm shifts which have been taking place both in theology of mission and in theological education. In particular, the study analyses the recent history (1960 to 1995) of a group of Bible colleges in German-speaking Europe. It outlines recent developments in this group and identifies its contributions to the wider arena of mission studies and theological education. Based on David Bosch's proposal of an emerging ecumenical paradigm of mission, the study analysest he aforementioneds chools. It demonstratest hat, under the influence of the theologyo f Peter Beyerhausa nd the FrankfurtD eclaration,t hese schoolsd efend conservativep ositionsa s a matter of apologeticsa nd are not developingi n the directiono f Bosch's proposal. The thesis identifies hermeneutics as the key issue in the divergence and reflects upon the consequences of such a position both for the schools as well as for Bosch's proposal. Synthesising recent strands of reflection on theological education, the thesis proposes an emerging new paradigm of theological education, which has the potential of serving as a standard for the analysis of theological education in various contexts. The study itself applies this paradigm to the schools in question and demonstrates that the evangelical Bible school movement has historically embodied many of the features for which the 'new paradigm' calls. On the other hand, the thesis shows evidence that accreditation has jeopardised this heritage, and it calls for a review of accreditation procedures. The analysis also reveals that these schools tend to resist changes in the area of contextual and inductive learning. It is argued that theological conservatism causes the schools to resist changes in areas of epistemological significance. Finally, the study critically reflects upon the schools' pattern of change and change resistance. Through the application of the change theories of Kuhn and Macintyre, hermeneutical and epistemological issues are identified as determining factors in the change-resisting attitude inherited by institutionalised conservatism.

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Hult, Bryan J. "From purpose to process to product a strategy to transform Grace Evangelical Church into a purposeful church /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Murray, George W. "Leadership transition in the context of merger a study of leadership change during the 1993-94 merger of Bible Christian Union into The Evangelical Alliance Mission /." Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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44

Lennox, Julie G. "Living our mission in organisational life, exploring the systemic, solidarity paradigm and methods with a children's rights organisation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ49189.pdf.

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45

Barnard, Robert Selden. "An examination of dysfunctional behavior in Christian evangelical mission organizations and strategies for managing the consequences of dysfunctional behavior." Thesis, Open University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.412859.

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46

Barnard, Robert Seldon. "An examination of dysfunctional behaviour in Christian, Evangelical, mission organisations and strategies for managing the consequences of dysfunctional behaviour." n.p, 2004. http://ethos.bl.uk/.

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47

McCallum, Edward D. "Planning the implementation of a small church leaders network to promote missional leadership in small churches of the Evangelical Presbyterian Church." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1592.

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48

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

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
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Matham, Samuel Wilfred. "The evangelical alliance mission : an evaluative study of its discipling ministry among the coloured people of Swaziland and South Africa." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53116.

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Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: This dissertation seeks an answer to the following question: To what extent has the discipling ministry of The Evangelical Alliance Mission (TEAM) in Southern Africa produced disciples with a holistic perspective of the Christian mission. The specific group studied is the Coloured community found in Swaziland and South Africa. The specific period covered is from 1921-1999. After an introductory chapter which provides orientation to the subject and also gives a brief history of the founding of TEAM and of the Coloured Church called EBC (Evangelical Bible Church), TEAM's understanding of the Great Commission is evaluated in the light ofan exegetical and theological study of the Great Commission. The study shows that what is called the Great Commission cannot be arbitrarily derived from one key text such as Matthew 28: 18-20, but needs to be grasped in its total significance from the entire Bible. Matthew 28: 18-20 is treated in this study as a pivotal text which turns towards the Old Testament and the New Testament, including the context of the Gospel of Matthew itself. The conclusion of the theological study of the Great Commission, is that TEAM drastically reduced the focus to one main task - church planting, with primary emphasis on evangelism and personal salvation. In this way, the horizontal implications of the Christian mission were relegated to "support ministries" which were aimed at supporting the main task of evangelism and church planting. Thus, TEAM lacked a comprehensive theology of mission which would have connected both the vertical and horizontal aspects of its work in Southern Africa. Chapter 3 of the dissertation, describes TEAM's pioneering efforts among the Coloured people of Southern Africa. WIth the exception of their work in Swaziland, the TEAM missionaries concentrated almost exclusively on leading people to faith in Christ and establishing local churches which would function according to the principles of self propagating, self-supporting, self-governing, and self-instructing. This pioneer stage proved then that TEAM basically executed its own narrowed understanding of the task ofrnaking disciples. Added to the narrow practice of mission, was the homogeneous approach to church planting, which accommodated itself to the segregationist policies of the government, and produced three segregated denominations - all the offspring of TEAM. Chapter 4 of this study shows that TEAM missionaries and other key missionaries from what was called South Africa General Mission (SAGM), entrenched the onesided approach to the Christian mission in three Bible colleges which played a leading role in training Coloured leaders for the ministry. It was simply a matter of time before the nationals themselves reproduced what they had learned at TEAM-related colleges in their own efforts of church planting which were viewed as the fulfilment of the Christian mission. This national effort by key nationals in EBC, forms the substance of chapter 5 of the dissertation. Chapter 6 of this study discusses the road ahead for both TEAM and EBC. It focuses on six crucial matters: The need for thanksgiving for the good which has been done; the need for confession for failures in theology and practice; the need to formulate a holistic theology of mission; the need for practice consistent with a holistic theology which would assist TEAM and EBC in reconciling both the vertical and horizontal dimensions of the Great Commission; the need to practise the principles of unity and mission, and finally, the need for evaluation of TEAM's Relational Reconfiguration in order to determine what can be done to promote better relationships between TEAM and the TEAM-related churches.
AFRIKAANSE OPSOMMING: Die doel van hierdie proefskrif is om die volgende vraag te beantwoord: Tot watter mate het die dissipelskap bediening van "The Evangelical Alliance Mission" (TEAM) in Suider Afrika, volgelinge met 'n omvattende perspektief van die Christelike sending voortgebring? Die spesifieke groep wat bestudeer word, is die Kleurling gemeenskap van Swaziland en Suid Afrika. Die spesifieke tydperk wat gedek word, is vanaf 1921 tot 1999. Hoofstukl beskryfkortliks die geskiedenis van die stigting van TEAM, deur die werk van Fredrik Franson in 1890. Sy motiveering tot sending, is duidelik, deur sy geloof in die naderende wederkorns van Christus. Die werk van TEAM in Suid Afrika het gelei tot die ontstaan van die Evangelical Bible Church (EBC) en het drie afsonderlike verbonde of kerke tot gevolg. Hulle staan bekend as Kerk 1 (Swartes), Kerk 2 (Kleurlinge) en Kerk 3 (Indiers). Die fokus van hierdie studie is gemik op die Kleurling denominasie, alhoewel die ander groepe ook bespreek word, vanwee hulle betrokkenheid by die Kleurling kerk. Hoofstuk 2 evalueer TEAM se begrip van die Groot Opdrag in die lig van 'n breedvoerige studie van die Christelike sending, gebaseer op die totale boodskap van die Bybel. Die hoofteks aangaande die Groot Opdrag (Mt. 28: 18-20), word beskou as 'n sentrale teks wat beide die Ou Testament sowel as die Nuwe Testament betrek. Op hierdie wyse is dit duidelik dat die volle Missio Dei, wat ook die fokus van die Christelike sending insluit, in die visier kOID.Die slotsom van hierdie teologiese studie, is dat TEAM as sending van 'n gebrekkige Bybelse teologie van sending, die hooftaak van die Groot Opdrag beperk het tot Kerk stigting. Sodoende was TEAM in staat om die vertikale aspek van sending te beklemtoon met die klem op evangelisasie en kerk stigting, maar kon nie aan die horisontale dimensie omvat, wat volgens die Skrif 'n wesenlike aspek van die Groot Opdrag is, reg laat geskied nie. Inteendeel, bedienings wat nie direk verband hou met kerkstigting nie, was beskou as "ondersteunende bedienings", nie as wesenlike bedienings nie. Hoofstuk 3 beskryfTEAM se vroegste pogings onder die Kleurling gemeenskap van Suid Afrika. Klaarblyklik, met die uitsondering van die werk in Swaziland, het TEAM sendelinge daarop gekonsentreer om mense tot geloof in Christus te lei en om plaaslike kerke te stig. Dus in die baanbreker stadium, is TEAM se beperking van die Evangelie tot persoonlike saligheid en lidmaatskap duidelik. Die enger fokus van die Groot Opdrag is ook sigbaar in die tipe opleiding, wat die lidmate by TEAM - verwante Bybel kolleges ontvang het. Hierdie verhaal word vertel in Hoofstuk 4 van hierdie proefskrif Hoofstuk 5 beskryf die werk van die inheemse lidmate en bewys dat hierdie werk basies kerk stigting was, ooreenkomstig die benadering van TEAM. Die horisontale omvang van sending was afwesig, behalwe vir individuele pogings, byvoorbeeld kleuterskool bediening. Hooofstuk 6 van hierdie studie bespreek die pad vorentoe vir beide TEAM en EBC. Die fokus is gerig op ses kardinale aspekte. Die behoefte aan danksegging vir al die goeie dinge wat gedoen was; die behoefte aan belydenis vir die route in teologie en die uitvoering daarvan; die behoefte om 'n alles omvattende teologie van sending te omskryf, die behoefte om daardie teologie op 'n holistiese wyse te beoefen en wat beide TEAM en EBC sal help om beide die horisontale en vertikale dimensies van Die Groot Opdrag, met mekaar te versoen; die behoefte om die beginsels van eenheid en sending uit te oefen, en laastens die behoefte aan evaluering van TEAM se "Relational Reconfiguration" om vas te stel hoe om beter verhoudings tussen TEAM en TEAM-verwante kerke te bewerkstellig.

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50

Black, Timothy Jay. "Fighting poverty as an imperative for mission : a discourse with the evangelical movement in the light of James chapter 2." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61209.

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The purpose of this research is to contribute to the discussion regarding the role that the fight against poverty should play in the mission of the evangelical movement. It will consider evangelical history and trace the changes that occurred to evangelical focus that separated the proclamation of the gospel from holistic mission that cared for the poor. The Epistle of James Chapter 2 will be examined according to socio-rhetorical interpretive techniques to see how the structure of the arguments remains a force that was just as impactful then as it is now in defining appropriate, faith-motivated living. Faith that is not evidently displayed through corresponding works is not living faith. Dualism is a significant theme. The division between faith and life, public and private, physical and spiritual was evident in the early church as will be seen in the faith/works discussion of James 2. It continues to preclude the evangelical movement and individual Christ followers from a holistic understanding of mission and ministry. The epistemological basis of this research is from within the evangelical tradition in an effort to engage its theological paradigm. Two interdependent models will be enlisted to structure this research: the socio-rhetorical model developed from James 2 and the theological model using Christopraxis as a guide for ministry. Human Scale Development methodology will be used as a framework for demonstrating a church-based model for community engagement. The research concludes that the evangelical movement has a responsibility to fight poverty in response to historical precedent and Scriptural mandate.
Thesis (PhD)--University of Pretoria, 2016.
Science of Religion and Missiology
PhD
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