Dissertations / Theses on the topic 'Lutheran Church of Australia History'
To see the other types of publications on this topic, follow the link: Lutheran Church of Australia History.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Lutheran Church of Australia History.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Hess, Robert M. "Prayer fellowship in the first half of Synod's history." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full text
2
Mays, Nicholas K. "Word and event the relationship between preaching and congregational history /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full text
3
Utech, William George. "The history and use of the Galesburg Rule in American Lutheranism." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full text
4
Grulke, David Andrew. "Legitimacy, authority and transition in the public office of the ministry in the Lutheran Church of Australia -- 2 vols." Thesis, Australian Catholic University, 2007. https://acuresearchbank.acu.edu.au/download/a30cf1e4f6f07032e752d2b1ee03c2d6776c87a95ffea9ae3517b9ddf746077a/3332364/64894_downloaded_stream_119.pdf.
Full textAbstract:
Clergy exist in a state of uncertainty within the Australian landscape. This landscape is in a process of change as the rationalism and empiricism of the Enlightenment, embedded within modernity, is being dismantled and replaced by a new social paradigm. This paradigm affects the practical realities of modern ecclesiology, and demands a re-examination of the fundamental processes in which theology is practiced. This dissertation explores the issue of leadership, seen through the Public Office of the Ministry within the Lutheran Church of Australia, and examines it through the concept of legitimacy. In doing this, a shift from the lineal approach of theology to the reflexivity of a practical theology is embraced as the methodological framework of this dissertation. Within this methodology experience and practice are taken seriously as elements that shape and formulate theology. Practice is not simply an outcome of theological reflection, but functions as an integral part of the continuing dialogue emerging out of the experience of faith. This methodology grows out of an acknowledgement of the correlation between theory and praxis. This correlation allows engagement with other traditions, not in antithesis but as a complimentary sharing of experience, practice and theory. This correlation helps formulate the deep questions of theology in new ways, accepting the fallibility claims inherent within it. In exploring legitimacy as a theological concept, birthed in classical thought, shaped by the Christian tradition, defined by the contractarians of the Enlightenment, and refined by social theory, this discourse enables valid engagement with theology. Developing a theology enabling the validity claims of the Christian tradition to be understood in terms of legitimation is an early challenge of this dissertation. The LCA is, like all Australian churches, influenced by the changing paradigms shaping modern Australia.;In the midst of these tensions are the ordained clergy. This dissertation sets out to explore the tensions evident through a research process engaging the collective thoughts of laity and clergy, and through a process of reflexivity exposing points of crisis within the legitimation of the Public Office. The journey is the challenge embraced within this dissertation. The goal is not to resolve the legitimation issues faced within the relational engagements of pastor and people. The journey, the methodology, and the conclusions are all steps along the path to a fuller and more engaging communicative discourse on the Public Office within the LCA and the Australian churches. By empowering people to engage proactively in this discourse as agents of change, the goals of this research will have been achieved.
5
Grulke, David. "Legitimacy, authority and transition in the public office of the ministry in the Lutheran Church of Australia." Thesis, Australian Catholic University, 2007. https://acuresearchbank.acu.edu.au/download/f807d62246d0ba070e263a74f0c7be548d1dae1c6f02ab883baed322ed6da478/3506702/Grulke_2007_Legitimacy_authority_and_transition_in_the.pdf.
Full textAbstract:
Clergy exist in a state of uncertainty within the Australian landscape. This landscape is in a process of change as the rationalism and empiricism of the Enlightenment, embedded within modernity, is being dismantled and replaced by a new social paradigm. This paradigm affects the practical realities of modern ecclesiology, and demands a re-examination of the fundamental processes in which theology is practiced. This dissertation explores the issue of leadership, seen through the Public Office of the Ministry within the Lutheran Church of Australia, and examines it through the concept of legitimacy. In doing this, a shift from the lineal approach of theology to the reflexivity of a practical theology is embraced as the methodological framework of this dissertation. Within this methodology experience and practice are taken seriously as elements that shape and formulate theology. Practice is not simply an outcome of theological reflection, but functions as an integral part of the continuing dialogue emerging out of the experience of faith. This methodology grows out of an acknowledgement of the correlation between theory and praxis. This correlation allows engagement with other traditions, not in antithesis but as a complimentary sharing of experience, practice and theory. This correlation helps formulate the deep questions of theology in new ways, accepting the fallibility claims inherent within it. In exploring legitimacy as a theological concept, birthed in classical thought, shaped by the Christian tradition, defined by the contractarians of the Enlightenment, and refined by social theory, this discourse enables valid engagement with theology. Developing a theology enabling the validity claims of the Christian tradition to be understood in terms of legitimation is an early challenge of this dissertation. The LCA is, like all Australian churches, influenced by the changing paradigms shaping modern Australia. In the midst of these tensions are the ordained clergy. This dissertation sets out to explore the tensions evident through a research process engaging the collective thoughts of laity and clergy, and through a process of reflexivity exposing points of crisis within the legitimation of the Public Office. The journey is the challenge embraced within this dissertation. The goal is not to resolve the legitimation issues faced within the relational engagements of pastor and people. The journey, the methodology, and the conclusions are all steps along the path to a fuller and more engaging communicative discourse on the Public Office within the LCA and the Australian churches. By empowering people to engage proactively in this discourse as agents of change, the goals of this research will have been achieved.
6
Bartel, Kenneth Cyril, and res cand@acu edu au. "Leadership in a Lutheran School: an Exploration of principal and school pastor worldviews and their potential impact on the transformation of the school learning community." Australian Catholic University. School of Educational Leadership, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp43.29082005.
Full textAbstract:
This ethnomethodological study focuses on the worldviews of Lutheran school principals and pastors. Essentially, these leaders in a Lutheran school provide direction and vision for the school learning community. The degree to which their worldviews coalesce will naturally result in positive or negative influences on the whole school community. These leaders within the Lutheran school can be seen as a hub for all kinds of learning experiences and interaction in the context of vital Christian communities in mission outreach and quality education. Any dissonance of worldview has potential for impact on school processes and relationships. The Lutheran Church has defined the role of the pastor in the school and the difference from his role in a congregation (Lutheran Church of Australia, 2002). Lutheran principals have a delegated authority from their school councils to be responsible for the complete oversight of the school’s direction, the observance of policies, and the assignment of tasks and duties of staff. The blurring of responsibility occurs over the pastor’s rightful responsibility in regards to a word and sacrament ministry. In a Lutheran school where the Gospel is to inform all learning, such tension can cloud school dynamics and transformation. The Lutheran church policy, Relative responsibilities of pastor and principal within the Lutheran school, identifies three critical areas of required mutual respect for the Principal and School Pastor: theological, professional and personal (Lutheran Church of Australia, 2001, p. 3). Thus, the ‘worldview’ dimensions considered in this research centre around the theological, the educational and the interpersonal domains. The school transformation themes of lifelong learning, postmodernism and curriculum, school organization and change, and school community relationships are used to challenge worldview dimensions of Principals and School Pastors through a series of online ‘stories’, or scenarios, backed by personal interviews and a document study. The identification of school leadership tension points brings about recommendations for action.
7
Prahlow, James D. "A History of the Lutherans in the Orlando Area, 1868-1948." Master's thesis, University of Central Florida, 1985. http://digital.library.ucf.edu/cdm/ref/collection/RTD/id/11268.
Full text
8
Kline, Scott Travis. "A genealogy of a German-Lutheran two-kingdoms concept : from a German theology of the status quo to an East German theology of critical solidarity." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36971.
Full textAbstract:
This dissertation traces the social-theological history of a German-Lutheran two-kingdoms concept---an often ambiguous social-ethical theory used by German-Lutheran theologians to interpret their social world and to define the relational boundaries for the church's existence in society. This study consists of three parts, each of which represents a fundamental rupture in the German social order:Part one examines the formation of a two-kingdoms doctrine in the modern world. The opening chapter (chapter two) establishes Martin's Luther's use of a two-kingdoms hermeneutic as way to challenge late-medieval Catholic Church authority and to empower ("sacralize") the social sphere. Chapter three surveys the work of German-Lutheran theologians who found in Luther's two-kingdoms concept a model that corresponded to the modern public-private social structure. The intersection of Luther's concept and modern social theory enabled theologians to understand the social, economic, and political changes taking place in Germany and, wittingly or unwittingly, to validate the status quo.
Part two analyzes various applications and critiques of the two-kingdoms doctrine in Germany from 1919 to 1945. Chapter four focuses on the efforts of Emanuel Hirsch, Paul Althaus, Paul Tillich, and Karl Barth to construct a theology that addressed the crises of modernity: the loss of national identity, the failure of post-Enlightemnent rationalism, and the collapse of traditional political structures. Chapter five examines the work of Dietrich Bonhoeffer, who developed a critical two-kingdoms perspective to (re)define the ethical relationship between the "church for others" and the "world come of age."
Part three considers the reception of the two-kingdoms doctrine in the East German church (1949--1990). The objective of chapter six is to illustrate the various ways in which theologians in the German Democratic Republic nuanced a two-kingdoms concept to make sense of the church's missionary task in socialism. This chapter also demonstrates the links between Bonhoeffer's ethic of responsibility and an East German theological ethic of critical solidarity---a social-ethical theory articulated by pastors and theologians such as Bishop Albrecht Schonherr and Heino Falcke.
This study concludes with a brief discussion of the two-kingdoms doctrine's capacity to protect and to resist the status quo.
9
Protopopov, Michael Alex. "The Russian Orthodox presence in Australia: The history of a church told from recently opened archives and previously unpublished sources." Phd thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/7a6f29d5f4ab0a9d13ba30eced67fe15b6b07e63c698a776224464e4706f77bb/2271032/65054_downloaded_stream_279.pdf.
Full textAbstract:
The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia's multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800's and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia's 'Populate or Perish' policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand.;The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church's prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
10
Böttcher, Judith Lena. "Vowed to community or ordained to mission? : aspects of separation and integration in the Lutheran Deaconess Institute, Neuendettelsau, Bavaria." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:75ce64eb-5a38-4d36-84d7-c48071df089c.
Full textAbstract:
This study offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, it focuses on the process of the formation of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and wider church. The centrifugal forces which came into play when deaconesses were sent out in isolation were counterbalanced by a communal life which offered forms of participation and identification for the individual members and which consolidated their sense of belonging. The first chapter introduces the methodology. Chapter Two explores the social, cultural and theological context of the foundation of the Deaconess Institute, and offers a brief outline of the institution's historical development. The third chapter offers an in-depth analysis of the initiation ceremony as a rite which both admitted into the community and conferred an ecclesiastical office. Chapter Four analyses formative and normative texts that shed light on the community's norms, values, and expectations. In the fifth chapter, non-literary means of consolidating and affirming the deaconesses' collective identity are explored. This study concludes that the process of the emergence of a specific deaconess culture was pervaded by bourgeois norms, values, patterns of behaviour and notions about gender roles which measured out the women's radius of action and were at times difficult to reconcile with the deaconess profession.
11
Winkler, Harald E. "The divided roots of Lutheranism in South Africa : a critical overview of the social history of the German-speaking Lutheran missions and the churches originating from their work in South Africa." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/15881.
Full textAbstract:
Bibliography: pages 126-137.This study defends the thesis that the present social location of the Lutheran churches can be explained by examining the history of their internal divisions and their relation to broader struggles in society. The history of the Lutheran missions and churches is considered in relation to the political and socio-economic dimensions of South African history. Church history is conceived as an internal struggle between a dominant and an alternative theology (and their respective ecclesial bases), which affects the participation of the churches in broader social struggles. The development of the churches is divided into three periods, corresponding to the growing independence of the black churches from the mission societies. The thesis is examined by extensive reference to primary and secondary sources on the Lutheran church. Interviews with key informants from the various missions and churches provide additional information. The broader field of church historiography, as well as theoretical writings on church history are considered. The analytical aim of the thesis is to show how· the struggles internal to the Lutheran churches - including struggles around theological issues - have affected their ability to participate in the broader struggle for liberation in South Africa. In addition to this analytical aim, the thesis provides a narrative history of Lutheranism in South Africa. The findings of the thesis are that white Lutherans have been the dominant group in the Lutheran churches throughout their history in South Africa. White Lutherans produced the dominant theology of all the Lutheran churches for most of the history of Lutheranism in South Africa. This dominance of German-Lutheran theology was established in the missionary period. The social base of the missions was the German farming community. This community broadly formed part of the ruling classes of colonial society, and its interests converged at many points with colonialism. Lutherans were not allied to the dominant colonial power, the British, but from the end of the nineteenth century to the Boers. Their theological self-understanding as Lutherans, with their specific missiology, ecclesiology and doctrines (e.g. the Two Kingdoms Doctrine) gave them an identity distinct from others in the ruling bloc. This theology was the dominant theology of all Lutheran churches, black and white. This theological self-understanding, however, gave them only limited autonomy. They conformed to dominant values by dividing along racial lines. This dominant ecclesiology had its effect beyond the missionary period, and resulted in the separate development of black and white Lutheran churches. Although the black churches gained more independence through the formation of synods and later regional churches, they have internalized to some degree the dominant theology taught by the missionaries. The internal divisions within Lutheranism have continued to prevent effective engagement in external struggles for justice. Yet in the course of struggles for unity and a more effective political witness, an alternative Lutheran theology and ecclesiology has emerged, mainly among young black pastors and church members, but also among some white Lutherans. It is among these people that a Lutheran tradition of resistance to apartheid in church and society can be discovered. It is here that the hope of the church is found.
12
Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985." Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.
Full textAbstract:
This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
13
Kyme, Brian. "Six Archbishops and their ordinands: A study of the leadership provided by successive Archbishops of Perth in the recruitment and formation of clergy in Western Australia 1914-2005." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2005. https://ro.ecu.edu.au/theses/631.
Full textAbstract:
This thesis seeks to tell the story of the evolution of ordained ministry in the Christian Church, with an emphasis on the work of the ministry in the Anglican Church of Western Australia since the arrival of the first settlers in 1829. After a brief look at the early days, the focus is on the efforts to recruit ordination candidates in Western Australia during the terms of each of the six Archbishops of Perth from 1914 up to the present time. An integral part of the narrative is the histories of the Perth Clergy Training College, later renamed St John's College, from 1899 to 1929 and John Wollaston Theological College, which has served varying roles from 1957 to the present time. Particular attention is given to the period 1972 to 1981, when Wollaston was home to the Interim Course for candidates who, in those years, were sent interstate for their primary theological education. They returned to Perth for a year's training and reflection in pastoral ministry before being ordained and appointed to parishes. The narrative relates how, with the exception of Archbishop Le Fanu, the Archbishops believed that there should be an ordination training programme in Western Australia. The first and third Archbishops believed that the priority was for ordinands to have a liberal education at University, so they could hold their own, as it were, with the leaders of other professions in the community. Archbishop Carnley, in particular, believed that the teaching of theology snould be university based, because it was a fundamental discipline. And so we follow the story to the present time when theological education is based at Murdoch University and is taught in an ecumenical setting with each participating church conducting its own programmes in the areas of pastoral care and ministry formation. The total process for the training of clergy presently in vogue is one in which the Church in Western Australia should have justifiable pride, yet the study does suggest that there are some areas that Church leaders might well consider ripe for further development.
14
Dragas, Alexander G. "The history of the Bulgarian Orthodox Diocese of the Americas and Australia from its beginnings to the schism in 1964." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
Full text
15
Protopopov, Michael Alex, and res cand@acu edu au. "The Russian Orthodox Presence In Australia: The History of a Church told from recently opened archives and previously unpublished sources." Australian Catholic University. School of Philosophy and Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006.
Full textAbstract:
The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
16
Mckenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070326.142406.
Full textAbstract:
Historians have generally tended to represent the pioneering Catholic mission in Western
Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable
exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a
'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a
predominantly working class Irish Catholic constituency. This thesis challenges the traditional
paradigm as restrictive, and argues that it ignores significant contextual influences and veils the
wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded.
The traditional analysis of the internal dynamics of the Catholic mission implies that there
was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant
helpers.' Internal conflicts concerning administrative issues have been represented as little more
than mere personality clashes.
The thesis takes a more critical contextual approach and argues that the manifestation of
internal dissension during this period can only be fully explained by taking account of external
influences rather than local conditions. These influences include both Gallican and Ultramontane
ecclesiastical perspectives as well as the individual community cultures that were transported
from Europe to the Perth diocese by missionary personnel.
This new perspective corrects the more traditional approach which overlooked the different
ecclesiastical approaches, orientations and community cultures that were represented within the
colonial Catholic mission. This expansion of the existing interpretative paradigm through which
historians view the West Australian Catholic mission in general and the development of the
school system in particular marks a significant shifi in the existing historiography. As a
consequence, scholars will in future take a more critical approach to the study of not only the
Catholic education system but also the Western Australian Catholic mission in general. Rather
than representing the definitive closing chapter it is intended that this work will invigorate
renewed historical interest in the development of the Australian Catholic mission.
17
Melville, William Ian. "An historical analysis of the structures established for the provision of Anglican schools in the diocese of Perth, Western Australia between 1917 and 1992." University of Western Australia. Graduate School of Education, 2006. http://theses.library.uwa.edu.au/adt-WU2006.0032.
Full textAbstract:
[Truncated abstract] Within the State of Western Australia, from its early years, education has been provided not only by the State, but also by religious denominations, particularly the Catholic Church, the Anglican Church and other Christian groups. This thesis is concerned with Anglican education in the State from the years 1917-92. The particular focus is on the structures established for the provision of Anglican education in the Diocese of Perth throughout the period. The central argument of the thesis is as follows. During the period 1917-92, the structures established for the provision of Anglican education in the Diocese of Perth changed across four subperiods: 1917-50, 1951-60, 1961-80 and 1981-92. During the first subperiod, provision was made under structures which allow for the schools which existed to be classified according to three ‘types’: ‘religious-order schools’, ‘parish schools’, and ‘schools of the Council for Church of England Schools’. The first two types continued during the second subperiod and were joined by two new types, namely, ‘Perth Diocesan Trustees’ schools’ and ‘synod schools’, while ‘schools of the Council for Church of England Schools’ceased as a type. During the third subperiod ‘synod schools’ continued as a type, but the other three types ceased to exist. At the same time, one new type emerged, namely, ‘schools of the Church of England Schools’ Trust’. During the fourth subperiod there were also two types of schools within the Diocese, but the situation was not the same as in the previous subperiod because while ‘synod schools’ continued as a type, ‘Perth Diocesan Trustees’ schools’ ceased to exist. Furthermore, a new type was established, namely ‘schools of the Anglican Schools Commission’. This two-type structure for provision which was established during the sub-period 1981-92, is still that which exists to the present day for the provision of Anglican education within the Diocese of Perth.
18
Keenan, Anthony Michael. "The Boys' Reformatory Brooklyn Park : a history, 1898-1941." Title page, contents and abstract only, 1988. http://web4.library.adelaide.edu.au/theses/09ED.M/09ed.mk26.pdf.
Full text
19
Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
Full text
20
Baade, Joel Haroldo. "Os conflitos comunitários e Sinodais e a formação e consolidação da IECLB: as trajetórias da Associação Evangélica de Comunidades e do Sínodo Evangélico-Luterano até a sua fusão e constituição do Sínodo Evangélico-Luterano Unido em 1962." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=294.
Full textAbstract:
Conselho Nacional de Desenvolvimento Científico e TecnológicoEsta tese de doutorado é uma análise da formação do Sínodo Evangélico Luterano Unido (SELU), em 1962, a partir da fusão da Igreja Luterana no Brasil (1905) e do Sínodo Evangélico de Santa Catarina e Paraná (1911), mormente chamados de sínodos. As trajetórias dessas duas instituições foram marcadas em boa medida pelo combate mútuo, sendo que as origens destes conflitos estão em divergências comunitárias preexistentes bem como em diferenças teológicas e confessionais que remetem às histórias das instituições de procedência de pastores e membros que integram os dois sínodos. Os nacionalismos do final do século XIX e primeira metade do século XX determinaram a história dos sínodos. Principalmente com o desfecho da Segunda Guerra Mundial, o ideal de edificar a Igreja a partir de uma matriz étnica se revelou inválido, levando os sínodos à continuidade do diálogo iniciado sob a germanidade, mas com um discurso novo, marcado por uma reorientação teológica. Esta nova ordem ganhou expressão formal com a constituição da Federação Sinodal (FS)/Igreja Evangélica de Confissão Luterana no Brasil (IECLB), em 1949. Do compromisso com a nova ordem estabelecida decorreu a necessidade de reestruturação dos dois sínodos, que haviam experimentado um desenvolvimento paralelo, embora coexistindo num mesmo território. A constituição do SELU é um marco fundamental na consolidação da IECLB como uma igreja de Jesus Cristo no Brasil.
This doctoral dissertation is an analysis of the formation of the Sínodo Evangélico Luterano Unido (SELU) [United Lutheran Evangelical Synod], in 1962, stemming from the fusion of the Lutheran Church in Brazil (1905) and the Evangelical Synod of Santa Catarina and Paraná (1911), normally called synods. The trajectories of these two institutions were marked in good measure by mutual combat, being that the origins of these conflicts are in the pre-existing congregational divergences as well as in theological and confessional differences which remit back to the history of the institutions as to the origins of the pastors and members who make up the two synods. The nationalisms of the end of the 19th century and the first half of the 20th century determined the history of the synods. Mainly with the result of the Second World War, the ideal of edifying the Church based on an ethnic matrix was revealed as invalid, leading the synods to continue the dialog that had begun under their condition of Germanity, however now with a new discourse, marked by a theological reorientation. This new order gained formal expression with the constitution of the Federação Sinodal (FS) [Synod Federation]/ Igreja Evangélica de Confissão Luterana no Brasil (IECLB) [Evangelical Church of Lutheran Confession in Brazil], in 1949. From the commitment with the new established order there arose the need for restructuring the two synods, which had experienced a parallel development even though co-existing in the same territory. The constitution of the SELU is a fundamental marking point in the consolidation of the IECLB as a church of Jesus Christ in Brazil.
21
Link, Rogério Sávio. "Especialistas na migração : luteranos na Amazônia, o processo migratório e a formação do Sínodo da Amazônia 1967-1997." Faculdades EST, 2008. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=79.
Full textAbstract:
Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorIgreja Evangélica de Confissão Luterana no Brasil
Federação Luterana Mundial
A presente tese estuda o fenômeno migratório para a Amazônia a partir da migração de luteranos provenientes do Sul e Sudeste do Brasil e da atuação da Igreja Evangélica de Confissão Luterana no Brasil (IECLB). A área geográfica corresponde às fronteiras do Sínodo da Amazônia. O recorte temporal é delimitado pela migração dos primeiros luteranos para a região em 1967 e pela incorporação da região à estrutura eclesiástica em 1997. Neste ano, foi instituído o Sínodo da Amazônia. O estudo está subdividido em dois capítulos e é feito a partir da história social e cultural. No primeiro, aborda a iniciativa migratória com base em estudos sociológicos e antropológicos, buscando por causas e motivos da migração. Nesse primeiro capítulo, também é ressaltado o processo de encontro cultural com outros migrantes, com as populações caboclas que viviam na região e com a população indígena, uma vez que os migrantes luteranos entraram em competição com esses grupos pela posse do território. No segundo capítulo, a tese aborda a atuação da igreja para montar estruturas e acompanhar esses migrantes. A IECLB incentivou a migração e a permanência de luteranos na Amazônia. Criou e manteve projetos que atraíram e ajudaram os colonos a se fixarem. Esse trabalho visava favorecer os migrantes em geral e também a população cabocla. Durante este período a IECLB, também, começou a atuar junto aos povos indígenas da região. A idéia era atender a pessoa como um todo e todas as pessoas, como se dizia na época. Assim, nesse novo contexto, a igreja tentou ensaiar novos jeitos de ser igreja. A tese procura analisar esses diferentes jeitos e os atritos e conflitos que decorrem do embate entre eles.
This dissertation studies the migratory phenomenon to the Amazon area focusing on the migration of Lutherans coming from Southern and Southeastern Brazil and on the action of the Igreja Evangélica de Confissão Luterana no Brasil (IECLB) [The Evangelical Church of Lutheran Confession in Brazil]. The geographical area corresponds with the boundaries of the Amazonia Synod. The time frame limits are the migration of the first Lutherans to the region in 1967 and the incorporation of the region into the ecclesisatical structure in 1997. The Amazonia Synod was instituted in that year. The study is subdivided into two chapters and is based on social and cultural history. In the first, the migratory initiative is approached through sociological and anthropological studies, seeking the causes and motives for the migration. In this first chapter the process of the cultural encounter with other migrants, with the cabocla (mixed Black, Indian, European) populations who had colonized and lived in the region and with the indigenous population is also highlighted since the Lutheran migrants entered into competition with these groups for the possession of the land. In the second chapter, the dissertation talks of the action of the church in mounting structures and accompanying these migrants. The IECLB encouraged the migration and the permanence of the Lutherans in the Amazon area. It created and maintained projects that attracted and helped the settlers to stay on the land. The goal of this work was to favor the migrants in general and also the cabocla population. During this period the IECLB also began to work with the indigenous peoples of the region. The idea was to tend to the person as a whole and tend to all people as the saying went at the time. Thus, in this new context, the church practiced new ways of being a church. The dissertation seeks to analyze these different ways and the friction and conflicts that result from the clash between them.
22
Nützel, Gerda. "Die Kontextualität der Theologinnenarbeit - dargestellt am Beispiel der Entwicklung in den lutherischen Kirchen Bayerns, Mecklenburgs und Brasiliens." Doctoral thesis, Humboldt-Universität zu Berlin, Theologische Fakultät, 1997. http://dx.doi.org/10.18452/14434.
Full textAbstract:
Für die Untersuchung der Kontextualität der Theologinnenarbeit wurden Theologinnen aus drei Kirchen mit gemeinsamer lutherischer Konfessionalität ausgewählt, die im Untersuchungszeitraum in differenten sozioökonomischen Kontexten existierten: die Evangelisch-Lutherische Landeskirche in Bayern, die Evangelisch--Lutherische Landeskirche Mecklenburgs sowie die Evangelische Kirche lutherischen Bekenntnisses in Brasilien (IECLB). Ziel war die Reflexion der Kontextuaität der theologischen Urteilsbildung und des kirchlichen Handelns. Anstöße aus der feministischen Theoriebildung und der emprischen Sozialforschung wurden einbezogen, z.B für die Interviews mitr je 20 Theologinnen aus jeder der drei Kirchen, die mit Hilfe eines Fragebogens nach ihrer Arbeitssituation, der Relevanz des Geschlechterverhältnisses, konfessioneller und ökumenischer Aspekte sowie ihrer Berufskonzeption gefragt wurden. Die Darstellung der Auseinandersetzung mit der Theologinnenarbeit in der theologischen Literatur zeigte, daß erste Überlegungen in Deutschland und in der Ökumene seit der ahrhundertwende angestellt wurden. Nach einer Phase einer geschlechtsspezifschen Konzeption eines Amtes sui generis erfolgte das Plädoyer für die kirchenrechtliche Gleichstellung und schließlich in den letzten beiden Jahrzehnten Überlegungen hinsichtlich des Innovationspotentials der Theologinnenarbeit. Die drei Hauptteile zur Entwicklung der Theologinnenarbeit jeweils in einem der drei Kontexte beginnen mit einer Einführung in den jeweiligen sozioökonmischen Kontext von Frauen sowie in die jeweilige kirchengeschichtliche Entwicklung. Einzelne Phasen der Diskussion und Gestaltung der Theologinnenarbeit werden mit Hilfe von Archivmaterialien sowie weiteren schriftlichen und mündlichen Quellen dargestellt. In Bayern und Meckleburg fingen jeweils einzelne Theologinnen vor 1945 in individuell organisierten Arbeitsfeldern an. Nach 1945 wurden geschlechtsspezifische Berufskonzepte entwickelt, die sich jedoch als diskriminierend und einschränkend erwiesen, so daß es schließlich zur weitgehenden rechtlichen Gleichstellung kam. Insbesondere jedoch durch den gesellschaftlichen Aufbruch der Frauen kam es in den 80er Jahren zu einer erneuten Reflexion geschlechtsspezifischer Chancen im Pfarrberuf. Im brasilianischen Kontext suchten die lutherischen Theologinnen nach ihrem Einstieg ins Gemeindepfarramt nach alternativen Formen des pastoralen Amtes und reflektierten ebenfalls ab Ende der achtziger Jahre ihre Arbeit unter feministisch-befreiungstheologischen Aspekten. Das Resümee zeigt hinischtlich der sozioökomonischen Kontextualität der Theologinnenarbeit zunächst die Wechselwirkungen zwischen dem jeweiligen sozioökonomischen Kontext und der Entwicklung der Theologinnenarbeit auf und reflektiert dann die sich daraus ergebenden sozialethischen, biblisch-hermeneutischen und anthropologischen Fragen sowie Konsequenzen für eine inklusive Pastoralethik. Die Reflexion der kirchlich-instiutionellen Kontextualität der Theologinnenarbeit vergleicht die realen Einwirkungen der kirchlich-institutionellen Aspekte und reflekiert die sich daraus ergebenden ekklesiologischen Fragestellungen z.B hinsichtlich der Konzilität kirchlicher Entscheidungsfindung. Die Berücksichtigung der realen Einwirkungen der ökumenischen und konfessionellen Zusammenschlüsse auf die Entwicklung der Theologinnenarbeit in den drei genannten lutherischen Kirchen sowie die Darstellung der Positionen der orthodoxen Kirchen und des römisch-katholischen Lehramtes zur Frauenordination bzw. Priesterinnenweihe zeigt die weitergehenden Differenzen hinsichtlich der Konzeptionen kirchlicher Einheit, Anthropologie, Hermeneutik und Ekklesiologie auf. Am Ende werden ökumenisch-theologischePerspektiven für eine weitere gemeinsame Urteilsbildung hinsichtlich der Theologinnenarbeit entwickelt.The research of the history of female theologians shows the development of women pastors in three lutheran churches living in three different socioeconomic contects of RFA, GDR and Brazil. Based on literal souce mateial and interviews with 20 women pastors of every church surge the historical steps of female participation in the ordainend ministry. At the beginning some women studied theology, looked for individal possibilities to work in the church. The next step has been a special limited form of women ministry until their ful participation of men and women in the ordained ministry happened. In the last years the chances oft the gender is discussed in a feminist view. The summary reflects the importance oft the socioeconomic contect, of the different forms of ecclesiastical instiutions and of the influence of the different convictions in the orthodox churches,. in the roman catholic teaching und in the protestant theology. The result is that the development of female participation in lutheran churches challenges all christians and all churches to inquire their biblical hermeneutic, anthropology and ecclesiology. The history of the female theologians in the lutheran churches provokes a vision of christian unity which includes the ful participation of men and women in the ordained ministry.
23
Steley, Dennis. "Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)." Thesis, University of Auckland, 1990. http://wwwlib.umi.com/dissertations/fullcit/9100749.
Full textAbstract:
The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished.Subscription resource available via Digital Dissertations
24
Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /." Connect to full text, 2003. http://hdl.handle.net/2123/5673.
Full text
25
Mayne, Patricia Anne. "A history of TAMAR (1996-2008) in relation to the Anglican Church of Australia in general and the Diocese of Sydney in particular. TAMAR (Towards A More Appropriate Response) was formed by a group of Sydney Anglican women to address the issue of sexual abuse in the Australian Anglican Church." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/eabcf422e231b2b679dae250ca2877917f8f111b144b5e0f343b2ca5a1e20c9c/35209611/Mayne_2016_A_history_of_tamar_in_relation_to.pdf.
Full textAbstract:
TAMAR (Towards A More Appropriate Response) was established in 1996 by a small group of Sydney Anglican women, many of whom belonged to the sexually abused community. These women through their experiences and led by their Christian spirituality, integrated with justice and mercy were compelled to address the issue of sexual abuse in the Anglican Church of Australia with particular reference to the Diocese of Sydney. Without power, authority and history these women were at the other end of the spectrum when compared with the Anglican Church of Australia...
26
Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.
Full text
27
Larguèche, Aladin. "Vers une histoire des intellectuels norvégiens : pratiques littéraires, nationalisme et sécularisation à Christiania (1811-1869)." Phd thesis, Université Toulouse le Mirail - Toulouse II, 2013. http://tel.archives-ouvertes.fr/tel-00877258.
Full textAbstract:
Le présent texte propose de questionner le postulat couramment admis selon lequel l'émergence des intellectuels nationalistes au XIXe siècle est parallèle à une déchristianisation de la vie sociale et culturelle, en se focalisant sur l'ensemble des littérateurs norvégiens publiant dans la période 1811-1869. C'est plus spécifiquement les rapports entre Belles-lettres, construction nationale et sécularisation qui constituent le cœur de cette enquête, avec une attention portée sur la principale arène de la vie scientifique norvégienne : l'université de Christiania. Après avoir recensé les contraintes matérielles, politiques et religieuses qui conditionnent le développement de la vie culturelle dans la capitale du jeune royaume, l'auteur propose une analyse socio-historique systématique de tous les littérateurs norvégiens, ainsi qu'un échantillonnage des auteurs les plus productifs afin de déterminer l'évolution des rapports des écrivains, amateurs de Belles-lettres, nationalistes ou scandinavistes, avec le fait religieux et l'Église d'État norvégienne. La notion de "pratique littéraire" permet d'aborder la littérature comme un phénomène social multiforme, au croisement entre l'histoire de l'éducation, histoire des idées, histoire religieuse et sociologie de la littérature, et permet de comprendre les mutations essentielles et les ambigüités indépassables de l'identité sociale des intellectuels contemporains
28
Stenbäck, Tomas. "Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-33345.
Full textAbstract:
In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden. The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology. The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy? The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness.
29
Gurirab, Gerhardt. "Working toward church unity? : politics, leadership and institutional differences among the three Lutheran churches in Namibia, 1972-1993." Thesis, 2002. http://hdl.handle.net/10413/3077.
Full textAbstract:
This thesis examines the historical and theological development, and ultimate failure, of the unity process between the three Lutheran Churches in Namibia, and places it in the socio-political and economic context of the turbulent history of the country. The focus is particularly on the period between 1972 and 1993 which witnessed a crucial phase in the struggle for a United Evangelical Lutheran Church in Namibia. This took place against the background of heightened anti-apartheid political activity and international mediation for Namibian independence, which was achieved in 1990. The increasing involvement of the two Black Lutheran Churches in the liberation struggle was matched by the growing alienation and isolation of the White Lutheran Church. The three Lutheran Churches eventually failed in their deliberations between 1972 and 1993 either to unite or even to form a federation, and managed only to achieve a superficial working relationship. The failure ofthe process was shaped by various factors. These included issues of political and ethnic differences between the three Churches, concerns over the future common ownership of each Church's property, differentials in salaries, the external influence of Lutheran Churches elsewhere in the world (not least through their funding), and the question of what form the leadership structure should take in a unified Church. The leaders of the three Lutheran Churches lived and operated as theologians in somewhat different religious cultures that were the product of the several Lutheran missionary societies that had originally founded the three Lutheran Churches in Namibia. The abnormal socio-political and economic context of Namibia during colonialism (1884-1990), and the new challenges after independence, created a situation where religious and secular activities became inseparable. Inevitably, the priorities and questions confronting Lutheran Church leaders and people were concerned more with issues such as social justice, freedom, self-determination, political participation and sheer survival than with the question of church unity. The challenge for the Lutheran Churches of Namibia still remains for them to preach the Gospel of Jesus Christ holistically and to spread the message of unity for all Namibians irrespective of differences of race, colour, gender and geographical region.Thesis (M.A.)- University of Natal, Pietermaritzburg, 2002
30
Waters, Melville. "The Lutheran orthodoxy of J.S. Bach's Clavierübung III." 1988. http://web4.library.adelaide.edu.au/theses/09MUM/09mumw331.pdf.
Full text
31
Lubawa, Richard Mathew. "The missing link : indigenous agents in the development of the Iringa Diocese of the Evangelical Church of Tanzania (ELCT) 1899-1999." Thesis, 2002. http://hdl.handle.net/10413/3438.
Full textAbstract:
Traditionally, the history of Christianity has been written from a white, missionary perspective and in many ways it has portrayed them as the heroes of Africa. Such information has neglected the hard work of their African counterparts, many of who interpreted and organized evangelistic meetings among the indigenous people. Its history has primarily reflected the opinions and interests of Western missionaries. The white
missionaries' information relied almost exclusively on written sources. The missing link: Indigenous agents in the development of the Iringa diocese of the Evangelical Lutheran Church in Tanzania (1899-1999), tries to recover the silenced voices of the Christian people particularly the men and women
who played a crucial role in the development of the church in the Iringa diocese.
The study has attempted to give an historic account of the recovering of the African perspective and counterbalance a presentation dominated by a missionary perspective and bringing to a fore all the actors by drawing attention to the role and importance of the African agents in the development of the church.
In this study, oral history methodology has been used in analyzing and interpreting the history of the Iringa diocese from an African perspective, while at the same time bringing into focus the indigenous actors: teachers, evangelists, women and youth. There would have been a serious gap in Christian knowledge if such information were not available.
The study has established that from the inception of the planting of the Lutheran church in the Iringa diocese in 1899 both the missionaries, Tanzanian clergy, and agents worked with determination for the church to take roots. From that time, the church gradually expanded by way of increase in the number of stations and converts. What cannot be ignored is the fact the indigenous agents were instrumental in the planting
and consolidation of the gains of the Lutheran church in the
Iringa diocese in Tanzania. The determination, with which the "fathers" saw to injecting Christianity in Tanzania, has been continued by the generations
after them. From the foregoing, the point that Africans have always heard the gospel principally from other Africans in Africa should not be belabored.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2002.
Evangelical Lutheran Church of America.
32
Protopopov, Michael Alex. "The Russian Orthodox presence in Australia The history of a Church told from recently opened archives and previously unpublished sources /." 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006/index.html.
Full textAbstract:
Thesis (PhD) -- Australian Catholic University, 2005.Submitted in total fulfillment of the requirements for the degree of Doctor of Philosophy. Bibliography: p. 423-442. Also available in an electronic format via the internet.
33
LeRoy, Doris. "Anglicanism, anti-communism and Cold War Australia." Thesis, 2010. https://vuir.vu.edu.au/15992/.
Full textAbstract:
The influence of the Anglican Church within Australia during the 1950s has received insufficient historical analysis, especially given its predominant numerical strength amongst Australian churches at that time. This thesis will rectify that oversight. The Anglican Communion worldwide exerted a singular ability to sway its adherents to follow the resolutions of the Lambeth Conferences, which were attended by the international hierarchy. Australian archbishops and bishops closely adhered to the deliberations of the Lambeth Conference in 1948. Subsequently, the Communion, under the leadership of Archbishop Fisher, adopted a decidedly conservative and anti-communist stance. The visits of Dean Hewlett Johnson, Queen Elizabeth II and Dr Billy Graham throughout the 1950s saw the reinforcement of that stance. The next Lambeth Conference, in 1958, displayed a realisation that some form of negotiation with the communist nations was necessary to circumvent nuclear war. It will be demonstrated that the hierarchy of the Anglican Church in Australia, and that of some laity, did not support this understanding. The thesis also traces, through church papers and observations of clergy, the increasingly close relationship between the Episcopal Church in America and the Australian church. By the end of the 1950s, the significant challenges faced by the Anglican Church had resulted in a diminution of its influence and numerical superiority, and a need to re-evaluate its position in Australian society.
34
Mashabela, James Kenokeno. "Dr Manas Buthelezi's contribution to Evangelical Lutheran Church in Southern Africa's struggle against apartheid in South Africa, 1970s-1990s." Diss., 2014. http://hdl.handle.net/10500/18844.
Full textAbstract:
This academic study provides a historical background to the unsung hero Dr. Manas Buthelezi. He is amongst many such heroes who contributed enormously to the liberation of South Africa. Buthelezi fought against apartheid by promoting human liberation and rights; just like other circle unrecognized of heroes who were interested in combating the agonies caused by the apartheid system. This academic study presents the work of Buthelezi in the South African political, socio-economic, cultural and ecumenical effort at combating the apartheid policies. The history of Buthelezi‟s contribution can be deliberated in relation to the South African political and socio-economic dimensions. Church history is an alternative engagement to the social struggles hence a church leader like Buthelezi had to participate in the public arena. Not really; the focus is more on issues within the current ELCSA.
Broader historical evidence is considered on the theoretical writings in the field of church history. The analytical aim of the study develops how the struggles internal to the church and the understanding of struggle for liberation in South Africa. The study highlights the history of Lutheranism in South Africa as the background of creating an understanding of this research. The findings of the study are that although the Lutherans were fighting against apartheid system in South Africa they were divided on racial identify between the white and the black. This was also operational in the church in South Africa as well. The church in South Africa was theologically challenged around issues of struggle and liberation. The white community was part of the apartheid government aimed as its interests to benefit from the dominant values of racial connections. The dominant apartheid government oppressed the black community through racial discrimination. Study shows how Buthelezi and other theologians critiqued both the church and the state to resistant apartheid that was operational in the church and the society.
The study investigates his contribution in this respect. It will be necessary to look at what happened historically in apartheid and Black Theology. The intention of this study is to investigate how Bishop Dr. Manas Buthelezi in South Africa was involved and committed in the struggle against apartheid. I would like to analyse and reflect on his contribution and writing during apartheid, as this has not yet been researched. Buthelezi served the Lutheran Church and the South African Council of Churches (SACC) as its president, from where he viewed apartheid ideology and practice as contradictory to the Word of God and human wholeness of life.
One cannot research Buthelezi without considering his Church where I will explore the ordained ministry and the „lay‟ ministry. Questions on teaching, training and service offered by the Evangelical Lutheran Church in Southern Africa (ELCSA) raise serious matters about its present and future.
In the conclusion, I provide an analysis of the problems outlined and make recommendations which can be considered to be alternatives to challenges that face our South African context and that of the church. My recommendations are opened to everyone, to engage each other to furnish alternative solutions to the problems that face the church and the South African context.Christian Spirituality, Church History and Missiology
M. Th. (Church History)
35
Mdegella, Owdenburg Moses. "Authenticity of Christian conversion in the African context : an investigation on the rationale for the Hehe to convert to Christianity with special reference to the Iringa Diocese of the Evangelical Lutheran Church in Tanzania (1899-1999)." Thesis, 2005. http://hdl.handle.net/10413/1850.
Full textAbstract:
This thesis contends that Christian conversion in the African context has been authentic because of the translatability of the event of Christ. The event of Christ is defined as the incarnation, the suffering and death on the cross and the sending of the Holy Spirit. Through these events God made the calling of all humanity including Africans, for transformation unto salvation. God is perceived as the originator and the initiator of Christian conversion while human beings and their culture are perceived as the recipients and channels of God's mission. The combination of the concepts of preparation evangelical, the translatability of the event of Christ and the theology of the cross are the basis of the theological deliberations of this thesis. The thesis contends further that the proclamation of the gospel hence, Christianisation moved together with the wave of modernization. Due to the continuity of translation, Christianity strengthened its influence and became the Word of God in the Hehe vernacular. In that way Christianity was naturally indigenised and continually contextualised in the Hehe culture and belief thus being deeply entrenched in their daily life and could be rightly described as renewed Hehe (African) Religion. Therefore, the Hehe accepted Christianity because God appeared in the human (Hehe) nature through Jesus Christ and dwelt in the Hehe community and shared everything with them. God through Jesus Christ participated in the daily suffering. He was humiliated and became vulnerable and weak. Through the translation of the Word God was no longer the ineffable beyond. Through the manifestations of the spiritual gifts God remained among the Hehe; instructing, comforting and reminding them of the benevolent love and the call of God for the universal salvation through which the Church builds its response to God's mission.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005
36
Player, Anne V. "Bishop William Lanigan of Goulburn and the making of a Catholic people, 1867-1900." Phd thesis, 2004. http://hdl.handle.net/1885/148603.
Full text
37
Wood, Malcolm Robert. "Presbyterians in colonial Victoria." Phd thesis, 2005. http://hdl.handle.net/1885/146405.
Full text
38
Eifler, Christina. "Visuelle Bekenntnisse. Die bildliche Ausstattung Schaumburger Dorfkirchen und ihre vor- und nachreformatorische Botschaft." Doctoral thesis, 2017. http://hdl.handle.net/11858/00-1735-0000-0023-3F43-2.
Full text
39
Moyo, Elitha. "Healing memories : a practical theological study of victims of violence with special reference to the Lutheran Churches in the Mberengwa District in Zimbabwe." Diss., 2015. http://hdl.handle.net/10500/21005.
Full textAbstract:
The purpose of this study was to unveil what the Lutheran Church has done and could do to heal the wounded society of Mberengwa during the political violence of 2000-2009. The researcher interviewed six (6) selected informants who were all members of the Lutheran church. They shared their political violence experiences.
The methods used to collect data were the questionnaire and unstructured interviews. The study began with the general introduction, followed by various themes as indicated by various literatures on healing of memories, Pastoral Care and Counseling and the church’s mandate in crisis situations. After the data analysis the findings confirmed that the church failed the community during its time of need.
The study recommended that the church should come-up with a pastoral care model to the wounded community of Mberengwa. This model encompasses the Healing of memories and reconciliation as its basis.Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)
40
Winter, Christine. "Looking after one's own : the rise of nationalism and the politics of the Neuendettelsauer Mission in Germany, New Guinea and Australia (1928-1933)." Phd thesis, 2004. http://hdl.handle.net/1885/148219.
Full text
41
Kletvík, Jan. "Evangelíci v Libštátě (1783 - 1945): Tři kostely v jedné obci by něco neobyčejného bylo." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313116.
Full textAbstract:
There had been three different churches in Libštát for many years. This dissertation is covering the history of the Reformed church and the history of the Lutheran church. The group that had registered under the Reformed church after the issue of the Patent of the Tolerance was larger. Therefore, they were faster in getting their own minister. It was Jan Csomor, who came in 1783. They also managed to build their own church, which was consecrated in 1787. However, the Lutheran church was smaller in numbers, so they could not establish their independent church, thus they became a part of the church family with the seat in a remote village called Křížlice. They also did not manage to get the permission to build their own church, so they had been existentially struggling for quite a long time. In the end, they succeeded and built their own church in 1842. After that, they achieved independence from Křížlice in 1867 and got their first minister the very next year. The history of the whole community allows us to study the relations between the two churches and their following union in 1918. The last third of the 19th century seems to play the key role in the convergence of the two churches. The Reformed minister, Emanuel Havelka, and the Lutheran minister, Petr Marušiak, have probably played a crucial role in...
42
Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893 / Marie Therese Foale." Thesis, 1986. http://hdl.handle.net/2440/21566.
Full text
43
Cappello, Anthony. "Italian Australians, the church, war and fascism in Melbourne, 1919-1945." Thesis, 1999. https://vuir.vu.edu.au/15381/.
Full textAbstract:
There is no doubt that the Irish have played a
major part in Australian Catholic Church history, but I question the notion that they have been the only
contributor to the Australian Catholic Church in Australia.
Numerous Australian Catholic Church histories fail to acknowledge the Italian contribution at all. It comes as no surprise that none of the Australian Catholic Church histories(written to date) do not mention the Italian Jesuit fathers who were chaplains to the Italians in Melbourne,
Vincenzo de Francesco (1921-1934) and Ugo (Hugh) Modotti (1938-1945) and their influence in the life of the Catholic Church during 1919 to 1945. Those who do write about the Italian contribution begin their assessment after the Second World War and regard the Italians as latecomers. Yet, the evidence illustrates that there is sufficient data to demonstrate that there was an Itahan contribution before the end of the Second World War. In fact, there is considerable evidence revealed in this thesis that the Italian
contribution was not only important but also crucial in changing the nature of the Australian church from its predominately Irish beginnings.I n the years 1919-1945 there was a world war, there were fascists, communists and movements such as the Campion Society and Catholic Action, internments, major Episcopal changes, escaped POWs and
American secret agents, and associated in all of these areas was the Italian community, particularly its chaplains. This thesis argues that the Italian contribution to Australian Catholic history during the years 1919- 1945 cannot remain merely a footnote or a paragraph.
44
Hale, Frederick. "Norwegian missionary correspondence from Natal and Zululand during the nineteenth century." Diss., 1994. http://hdl.handle.net/10500/16898.
Full textAbstract:
This documentary dissertation contributes to scholarly understanding
of the history of missionary endeavours in Natal and Zululand by making
accessible a carefully edited compilation of documents written by Norwegian
missionaries in those areas between 1844 and 1899. From thousands of
pertinent extant documents, the editor has selected a representative crosssection
of the most revealing letters and reports that Lutheran and other
missionaries sent to their sponsoring organisations and the related
periodicals. Each document has been translated from Norwegian into English,
suitably excised of superfluous material, and given a brief introduction.
Annotations explain theological jargon and identify people, places, and
phenomena to which the writers of these letters and reports referred. The
documents are divided into four chapters, each of which begins with an
introduction by the editor. An introductory chapter provides information
about the Norwegian missionaries in question, the general history of their
work, the nature of the correspondence, and the consequences of the failure
of many other historians of foreign rnissions in Southern Africa to avail
themselves of this invaluable historical source.Christian Spirituality, Church History & Missiology
M. Th. (Missiology)
45
Fourie, Francois Paul. "'n Geskiedenis van die kerklied in die Nederduitse Gereformeerde Kerk." Thesis, 2000. http://hdl.handle.net/10500/18047.
Full textAbstract:
Text in AfrikaansDie lied en musiekinstrumente speel 'n baie belangrike rol in die Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die "nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing. Die brandende vraag wat "reg" of hoegenaamd standpunt ingeneem moet perspektief (die Woord van God) "verkeerd" is en of daar word, word uit 'n Bybelse beantwoord, gegrond op die beginsel van die Reformasie: ecclessia reformata semper reformandum. Die geskiedenis van die lied van die vroee kerk tot by die Ref ormasie word kursories behandel. Die lied wat in die geskiedenis uit die mond van die gelowige, die lidmaat gehaal is en aan die priesters oorgelaat is, word deur Luther weer teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn, tsv die Ref ormasie slagspreuk, in sommige aspekte van sy beskouing van die kerklied, steeds 'n Roomse standpunt bly handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs sgn "heilige" liedere, direk uit die Bybel, musiek sender instrumentale begeleiding, kon gebruik word. Saam met ons voorsate, wat van oa Nederland gekom het, het ons liederebundels gekom. Van Riebeeck het met die Datheense Psalter (die amptelike Nederlandse kerklied) wat later deur die 1805- "Evangelische Gezangen" aangevul is, geland. Agv die "cuius regio eius religio"-beginsel het die Hollandse kerklied voorkeur bo Lutherse ea kerkliedere gekry. Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom is, het gelei tot misnoee in Colesberg en later in Rustenburg, wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel van die Trekkers, kommandolede (Anglo-Boereoorlog) en die krygsgevangenes in die konsentrasie- en krygsgevangenekampe. In die kampe was daar baie tyd vir die sing en skep van gewyde liedere. Nie-goedgekeurde bundels en die vertaling van die Bybel in Afrikaans (1933) het aanleiding gegee dat liederebundels hersien moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die 76/78-Psalmboek en die 1978 Gesangboek was die resultaat. 'n Dualistiese standpunt, dat sekere liedere geskik is vir kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984- Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie' bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die Psalm- en Gesangboek gebruik mag word. Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe fase van die kerklied in SA in as die Ned Herv Kerk ook begin om "nuwe" liedere op die proef te stel. Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare evaluerings oor die kerklied gedoen. Die "ou", die "nuwe" en die kontemporere kerklied (veral met verwysing na die NG Kerk) m6et almal plek kry in die musiekskat van die 21ste eeu.
The hymn and musical instruments play a cardinal role in the Bible. The Song of Moses (Ex 15) is used in Psalms and in Revelation 15:3. The question with regards to what is acceptable and unacceptable and whether it is at all imperative to take a defendant stance, is clarified from a Biblical point of view. It is based on the Reformation-principle: ecclesia reformata semper reformandum. The History of the 'Song' Hymn in the early church up to the Reformation is shortly mentioned. The "songs" (Hymns) of the believer were in the course of history transferred to the priests and were only in the Reformation once again bestowed on the believer by Luther. It would appear that Calvin, despite the slogans of the Reformation continued to postulate a Catholic point of view with regard to the Hymns and that the Reformation was restricted to the early church. Only socalled holy songs, direct from the Bible and songs without instruments/accompaniment could be usedo The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was Van Riebeeck who brought in the ''Datheense Psalter'' . Later, the 1805 - "Evangelishe Gezangen" were added to it. Owing to the cuius regio eius religio-principle, the Dutch Church Hymn was given preverance. Although heartily welcomed, the "1805-Evangelische Gezangen" lead to a split in the Church. The "Evangelische Gezangen" (Hymns), and the Psalmbook were used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer war) and in the Consentration and prisoners of war camps. In the camps was ample time for singing and composing new sacred songs. 'Non-approved' song books and the translation of the Bible in Afrikaans (1933) gave rise to the birth of various Hymn and Psalter books. Youth Praise and Worship books were also published. The Dutch Reformed Church opinion that certain songs in the formal Church inappropriate and should gatherings. struggles with the dualistic are suitable for worshipping service while other are only be used at informal
Theology
D.Th. (Theology)
46
Campbell, Johanna. "Spirited teaching : the integration of faith and learning in the teaching of Bible in British Columbia Christian schools." Thesis, 2005. http://hdl.handle.net/10500/1440.
Full textAbstract:
The integration of faith and learning has been the object of study of men and women in the Canadian Calvinistic school movement ever since Dr. Abraham Kuyper pointed out that there could be no dichotomy between the sacred and the secular in the life of a Christian. Acting on the traditions, influences and beliefs these `Reformed' Christians had imbibed in their homeland, the Dutch Calvinistic immigrants who came to British Columbia after WW II built Christian schools as soon as they arrived. As they became more established, they formed curriculum committees of teachers who wrote curriculum for each subject area from a Christian perspective, intentionally planning to integrate their faith and learning in all subject areas.
By looking at the history and Bible textbooks of not only the Calvinistic (Reformed) Christian day schools in British Columbia and then branching out to the history and Bible textbooks of three other denominational schools, the Mennonite, the Pentecostal and the Lutheran, I have tried to discover how the faith beliefs of each of these groups are brought to bear on the teaching of Bible. In soliciting the strengths of each of these groups from their history, current practise and teacher comments, I have pitched my own proposal as to how the integration of faith and learning can be enhanced in the teaching of Bible.
By blending goals, curricula and best practice, as well combining certain faith belief frameworks in interpreting God's Word, by learning in community, and by listening to the Holy Spirit in the text, I believe the teaching of Bible can become `Spirited teaching'.Religious Studies and Arabic
D.Th.
47
Krause, Gudrun. "Parusiepredigten aus dem Bereich der evangelischen Landeskirchen der DDR: eine homiletische Untersuchung zu Mt 24 mit qualitativen Fallbeispielen = Sermon on the parousia of Christ in the Evangelic Church of the GDR: a homiletical inquiry into Mt.24 with qualitative case studies." Diss., 2007. http://hdl.handle.net/10500/2139.
Full textAbstract:
Text in GermanZusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit.
Practical Theology
M. Th. (Practical Theology))
48
Booth, Caroline Rosine Claude Christiane Chislaine. "A historical archaeological inverstigation into two recent households of the Motse, Botshabelo Mission Station, Middelburg, Mpumalanga, South Africa." Diss., 2017. http://hdl.handle.net/10500/22696.
Full textAbstract:
The archaeological research was conducted at Botshabelo, a nineteenth century Berlin Mission Society station located outside Middelburg, Mpumalanga. It focuses primarily on the collection of residential houses and homesteads in the area known as the Motse, meaning “village” in Sotho. This is where the mission station’s African residents lived. This research seeks to use archaeology, specifically the study of the associated material culture, in order to refine the chronology of changes to settlement in this area, and to explore the ways in which the inhabitants interacted with other sectors of the mission station community and the then wider Transvaal society. Although the mission station and its settlement dates from 1865, the material culture excavated and analysed in this project is primarily from the twentieth century. It is through the careful analysis of these houses and their architecture, together with the associated material culture that the social and cultural values of the people who built and used them can be explored.
To date there has been a copious amount of research done on these mission stations in southern Africa, flowing mainly from the disciplines of history and anthropology (Comaroff and Comaroff 1991; Delius 1981; Japha et al 1993; Kirkaldy 2005; Vernal 2009). In contrast, however, there has been relatively little archaeological research carried out on the various mission stations within southern Africa (but see Ashley 2010; Boshoff 2004; Clift 2001; Jeppson
2005; Reid et al 1997). This research project is based in archaeology, and in particular in the discipline of historical archaeology, which can provide the methodologies and approaches that can be used to make sense of the history of the Botshabelo Mission Station and the Motse. This research therefore intends to contribute to the currently under researched field of mission archaeology within South Africa.Anthropology and Archaeology
M.A. (Archaeology)
49
Mashale, Francinah Koena. "The provision of education at Medingen mission station since 1881." Diss., 2009. http://hdl.handle.net/10500/3051.
Full textAbstract:
This research report focuses on the origin and development of the Medingen Mission Station, near Ga-Kgapane in the Limpopo Province, and the provision of education at this station since its establishment in 1881. After an account of missionary endeavours in South Africa during the second half of the nineteenth century (with the emphasis on the activities of the Berlin Missionary Society), an explanation is provided of how missionaries became involved in the weal and woes of the Balobedu tribe. This is followed by an indication of how Reverend Fritz Reuter took the initiative to provide basic education to the inhabitants of Ga-Kgapane and how education provision developed at Medingen since then. Reasons are advanced for the prominence Medingen Primary School currently enjoys and the study concludes with the assertion that Medingen Mission Station can be regarded as an important, though not exclusive source of the Balobedu’s present-day identity.Educational Foundations
M.Ed. (History of Education)
50
Jordan, Douglas. "The Trojan Dove? Intelllectual and Religious Peace Activism in the Early Cold War." Thesis, 2004. https://vuir.vu.edu.au/33988/.
Full textAbstract:
The formation of the Austrahan Peace Council (APC) in July 1949 was a direct challenge
to the Cold War ideology that was dominant in Australia at this time. Its advocacy of
peace and its support for international agreements between the major powers drew a
hostile reaction from almost every sector of Australian society. This thesis will examine
the political and historical context for the formation of the APC and the holding of its
first National Peace Congress, in Melbourne, in 1950. In particular, it will focus on the
involvement of the three key groups that were involved in the APC: the religious
activists, the independent activists, and the communist intellectuals. It will argue that
those involved in the APC were motivated by idealistic views, were not Stalin's
'stooges', and were genuinely committed to ending the very real threat of a nuclear war.