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Dissertations / Theses on the topic 'Universalist Church of Japan'

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Published: 25 July 2024

Last updated: 26 July 2024

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1

Balkan, William Howard. "A specialized ministry to a dying congregation." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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2

Norris, Thomas L. "On the nature of universalism, the new religion of tolerance." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p108-0004.

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3

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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4

Davis, Freddy. "Implementation of a balanced model of church growth into a Japanese church." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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5

Fujiwara, Atsuyoshi. "Theology of culture in a Japanese context : a believers' church perspective." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/4301/.

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This thesis explores an appropriate relationship between Christian faith and culture. We investigate the hallmarks of authentic theology in the West, which offer us criteria to evaluate Christianity in Japan. Because Christian faith has been concretely formed and expressed in history, an analysis and evaluation of culture is incumbent on theology. The testing ground for our research is Japan, one of the most unsuccessful Christian mission fields. Thus this is a theology of culture in a Japanese context. Through a dialogue with H. Richard Niebuhr, John Howard Yoder, and Stanley Hauerwas, we embrace a believers' church perspective as our basic vision. The believers' church critically evaluates culture and seeks to transform it by standing on the boundary between the Kingdom of God and the world, and voluntarily participates in the redemptive suffering of God with the creature. It strives to be faithful to God and to imitate Jesus Christ, instead of seeking to control the world. It trusts in God; for it is He, and not we, who is in charge of history. Examination of Japanese Christian history is conducted in the light of the criteria above, in order to consider how Japan responded to Christianity. The criteria help us see the problem of nationalism both in superficial Christianity in Japan and in Constantinian Christianity in the West. We discuss three major Japanese theologians: Kazoh Kitamori, Yasuo Furuya, and Hideo Ohki. They help us refine our criteria for suffering, for theological assessment of Japan, and for the nature of believers' church as covenant community. We find in our investigation that although Christianity has always been in a minority in Japan, the church in Japan - like the church in the West - inclines to be co-opted by political powers, which is a core problem.

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6

Shōji, Masatoshi John. "The Orthodox Church of Japan, 1912-1954 a time of troubles /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0468.

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7

Han, Hyejeong. "Aspects of secularization in Japanese religion implications for the church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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8

Michell, David J. "William S. Clark of Sapporo pioneer educator and church planter in Japan /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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9

Franklin, Raymond E. "A program for enabling pastors in Okinawa, Japan, to develop strategies for church strengthening." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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10

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

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11

Kinley, Philip L. "An evaluation of a mission school in Japan Tamagawa Seigakuin /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Thesis (D. Miss.)--Trinity Evangelical Divinity School, 1994.
Includes Japanese translation of Tamagawa Seigakuin graduate and teacher questionnaires. Abstract. Includes bibliographical references (leaves 237-246).

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12

Ashida, Takayuki. "The development of a model of intergenerational worship for the Reformed Church of Japan." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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13

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

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14

Han, Ki Won. "A comparative analysis of the contemporary Protestants' beliefs and practices in Japan and Korea an ethnographic study from a missiological perspective /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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15

Nelson, Terry G. "A History of The Church of Jesus Christ of Latter-Day Saints in Japan From 1948 to 1980." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTNZ,2358.

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16

Kanai, Eiko. "Helping the struggling adolescent with peer pressure in Japan." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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17

Obata, Yukikazu. "Humble partisans trinity, church, and mission in a religiously pluralistic world /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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18

Roth, Dale L. "Planting a contextualized Japanese church in Okinawa, Japan using an "on-the-job" training approach." Theological Research Exchange Network (TREN) Access this title online, 1994. http://www.tren.com.

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19

Yokosaka, Yasuhiko. "Developing the guidelines for the revision of the hymnal (1954) of the United Church of Christ in Japan /." Access Digital Full Text version, 1985. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10556370.

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20

Hansen, Patrick L. "Determining the present and potential effectiveness of cell church components and models for missionary church planting in Japan, with reference to three interdenominational mission organizations." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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21

Yi, Sun Mi. "Spiritual growth through the Tabernacle type prayer training /." Free full text is available to ORU patrons only; click to view, 2008. http://proquest.umi.com/pqdweb?did=1701252731&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2008.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 199-205).

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22

Jaatun, Tore. "Nurturing a growing church a study on the ministry of the Bible school in mission fields : with special reference to Kobe Lutheran Bible institute, Japan /." Online full text .pdf document, available to Fuller patrons only, 1997. http://www.tren.com.

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23

Nethercott, Nancy L. "Developing a scripture reader training workshop for Christians in the Arts Network (CAN) worship seminar in Tokyo, Japan." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0082.

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24

An, Sun-Guen. "A comparison between the time of the Belgic confession and the Korean Church (with reference to martyrdom and persecution)." Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/26267.

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This study presents a comparative approach between the time of the Belgic Confession and of the Korean Church under Japanese rule. Both the early Low Countries and Korea received Protestantism through martyrdom and persecution. During the sixteen century the Low Countries were under the Spanish rule. The Low Countries were deeply influenced by the Reformation. Many historians have noted that the people in the Low Countries suffered persecutions on the basis of their nationality and religious beliefs by the Roman Catholic Church and the Spanish government. The heroes of the Low Countries were William of Orange, the political leader of his native country, and Guido de Bres a religious leader. William of Orange, and his son, Maurice of Orange, accomplished their country’s political independence with outstanding leadership. Guido de Bres was a travelling preacher who preached the gospel in the Low Countries. He drafted the Belgic Confession. It is authorized as one of the most wonderful Reformed confessions. Korea received the gospel through the Western missionary R. J. Thmoas. Korea was under Japanese rule since the end of the nineteen century. Korean Christianity helped the Korean people when the Koreans were oppressed. From the late 1920s, the Japanese forced Koreans in Shinto Shrine Worship. Shinto Shrine Worship was the worship of the King of Japan. The Korean people could not accept Shinto Shrine Worship. Korean Christians judged Shinto Shrine Worship to be idol worship and opposed it. However, Korean Protestants abandoned their faith, due to the Japanese’ threat of military power. Some pastors resisted Shinto Shrine Worship. Pastor Joo Ki-Chul was a leader of the resistance and died for his faith. There are similarities and differences between the struggle of the Low Countries and Korea. Both the early Low Countries and early Korean Church produced spiritual martyrs like Guido de Bres and Joo Ki-Chul. They were martyrs, patriots and preachers. In both countries Christians faced horrible persecutions by the ruling tyrants. But while the Low Countries struggled for their independence to the end, most Korean Christians had to desert their faith in the face of continued pressure from the Japanese. In spite of this some Korean Christians remained strong till the bitter end. The Low Countries’ religious persecution came to an end, but North Korea’s Christians are still suffering under the communist regime. In spite of terrible persecution by the communist government, there are many Christians in underground churches who long for religious and political freedom.
Dissertation (MA(Theol))--University of Pretoria, 2011.
Church History and Church Policy
unrestricted

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25

元重, 李., and Wonjung Lee. "植民地朝鮮における日本基督教会に関する研究." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12998729/?lang=0, 2016. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12998729/?lang=0.

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日本基督教会は1904年、大韓帝国で植民活動をしていた日本人を対象に伝道を開始した。1915年朝鮮中会を建設し、1941年日本基督教団朝鮮教区として他の在朝鮮日本人教会と合同するまで16前後の教会、約2,000人の信徒を有した。一部の例外を除いて朝鮮人に対する伝道や隣人愛の活動はできず、主に植民者の教会としての限界を乗り越えることはできなかった。敗戦後、日本人キリスト者は引き揚げたが、残した礼拝堂などは韓国教会の再建の土台の一部にもなった。
Church of Christ in Japan began their ministry among the Japanese colonzer at Korea in 1904. They could build up Chosen Presbytery in 1915 and continue their work until 1941, when were united to United Church of Christ in Japan Chosen Parish. They had about 16 churches and 2000 members. With a few exceptions, they could not either evangelize among the Koreans or work as neighbors of Koreans. They could not be more than church of colonizers in most cases. After the war they had to retreat from liberated Korea but the chapels that they had left could become the ground for rebuilding or starting some Korean churches.
博士(神学)
Doctor of Theology
同志社大学
Doshisha University

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26

Hasselgren, Johan. "Rural Batak, kings in Medan : The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260.

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This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.

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27

McCartin, Paul. "Encounter with society : a social justice course for adults in Catholic Parishes in Japan." 2001. http://arrow.unisa.edu.au:8081/1959.8/80001.

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28

Conover, Cornelius Burroughs 1972. "A saint in the empire : Mexico City's San Felipe de Jesus, 1597-1820." 2008. http://hdl.handle.net/2152/18361.

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Spanish monarchs ruled a global empire encompassing millions of colonial subjects for nearly three hundred years. One key factor in the longevity of the Spanish Empire was its skillful integration of elements from an even longer-lasting, centralized Institution--the Catholic Church. Through a focus on San Felipe de Jesús, a Mexico City-born saint, this dissertation analyzes the pious imperialism of the Spanish Empire in the Catholic missions of Japan, the politics of beatification in Rome and local devotions in Mexico City. Funded by Philip II, Spanish missionaries spread across the Atlantic and then to the Pacific. The mission of Spanish Franciscans in Japan including San Felipe exemplified the orthodox and expansionistic tendencies of this movement. The friars’ uncompromising zeal caused them to reject Japanese society and authority, something which led to their executions in 1597. Spanish subjects thrilled to the martyrs’ inspiring story and supported their beatification cause. The Spanish king, too, actively promoted new holy figures in Rome for political and pious reasons. During the seventeenth century, more than half of the new beatified or canonized holy figures came from the Spanish Empire, including the Nagasaki martyrs. As each new saint earned a feast in liturgy, worship in Spanish territories began to disseminate not only Catholic values, but also divine favor toward the Spanish Empire and its monarch. The liturgical schedule of colonial Mexico City shows that Spanish Catholicism projected both Church and Empire across the Atlantic. As the Catholic Church had found, cults to saints formed effective imperial ties because they could also attract and adapt. Civic and religious leaders in Mexico City molded the cult to San Felipe to express municipal pride, to assert the city’s place in the Spanish Empire and to commemorate its contributions to Catholicism. Devotions to saints, then, captured the potentially-divisive power of identity to reinforce Empire and Church. Pious imperialism worked well until Bourbon-era reforms distanced the Spanish monarch from the devotional culture in Mexico City and interrupted the mediating power of saints’ cults. The Spanish Empire was less able to withstand shocks like the political instability of the early nineteenth century.
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