Bibliografías temáticas / Congress on World Missions / Tesis

Tesis sobre el tema "Congress on World Missions"

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Publicado: 26 de julio de 2024

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1

Franklin, K. J. (Kirk James). "The Wycliffe global alliance - from a U.S. based international mission to a global movement for Bible translation". Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/32974.

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This thesis deals with the complex question of how global Christian mission organizations must learn to function, especially the Wycliffe Global Alliance (WGA). I summarize how the Wycliffe Bible Translators (WBT) began in 1942 as the resourcing organization for the Summer Institute of Linguistics (now called SIL International) and how their mutual founder, American William Cameron Townsend, was influenced by Western mission strategy and conservative evangelical theology. The changing global context is impacting how the missio Dei takes place and this is influencing how mission agencies interact with each other and the church worldwide. This is leading to new paradigms of how mission is conceptualized around the world. The thesis outlines how the changing global context has forced Wycliffe to reevaluate its place in the world because, half a century after its formation, the church has new homes in the global South and East. It follows that as a Western mission, Western resources have decreased and this has shaped how Wycliffe Bible Translators (International) has now become Wycliffe Global Alliance (WGA). However, this goes beyond a mere change of name and has resulted in a type of structure that enables it to better engage with the church worldwide. The thesis also examines the complexity of contextualization in the global environment, noting how different languages and cultures are involved, each with its own rules and subtleties. I show how the shift of the centre of gravity of the church to the global South and East presents new theological challenges for the Bible translation effort and these directly impact WGA. There are many missiological implications for WGA that come from influences in church history regarding the importance of language, the translatability of the gospel, the history of Bible translation and how missional reflection is necessary in various situations. These merge together to provide new implications which are influenced by globalization for mission agencies such as WGA. The thesis also emphasises that WGA is a global mission movement, so I have identified methods of leadership development and structure, all of which are critical to WGA’s effectiveness and involvement in the missio Dei. I show that forming global mission leaders is unique and complex, and how the leaders must embrace a wide variety of qualities, skills and capabilities, especially in responding to greater cultural diversity. Since most leadership principles are culturally bound, this creates obstacles in cross-cultural situations. Therefore, I emphasize that a successful multicultural organization like WGA must learn to focus on both worldwide and local objectives. The thesis outlines how theological, missiological, cultural, contextual and leadership values converge and therefore reshape a mission movement like WGA. My conclusion is that none of these influences can be ignored – all are relevant. Each must be reflected upon in order to provide directions for WGA as it seeks to be faithful to its vision and serve the global church.
Dissertation (MA Theol)--University of Pretoria, 2012.
gm2013
Science of Religion and Missiology
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2

Binder, Wolfgang R. "Austria's role in protestant world missions". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26817.pdf.

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3

Kim, Jung Woong. "Third World mission-church relationship : a Korean-Thai model /". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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4

Alderman, Robert L. "Establishing credibility in the world mission ministry of an independent Baptist church". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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5

Nance, J. Matthew. "Training two-thirds world missionary candidates". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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6

Bickel, Philip M. "Joy to the world an introduction to the world Christian movement for Lutherans in North America /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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7

Arnold, Charles A. "The role of the local church in world missions". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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8

McCall, Gary W. "Using an adult Sunday school quarter to develop a mind for world missions". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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9

Hammer, Rodney L. "Training local churches to reach world A". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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10

Frost, Donald Charles. "Global partnership mission the re-emerging role of the local church in world mission in the 21st century /". Charlotte, NC : Reformed Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.083-0060.

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11

Moreman, Jacob Bradley Lau Tin-Man. "Guidelines to change the cultural paradigms of designers toward third world people groups though missiology to influence furniture design". Auburn, Ala., 2005. http://repo.lib.auburn.edu/2005%20Fall/Thesis/MOREMAN_JACOB_19.pdf.

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12

Wu, David Chih-Tan. "Church ministry in missiological perspective a reserach [sic] for world missions of Chinese churches in metropolitan Los Angeles area of North America /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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13

Swank, Mark H. "Developing a new missionary training paradigm for Church of God World Missions". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1539.

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14

Turner, William T. "Establishing greater lay participation in world missions at Eagle Heights Baptist Church, Harrison, Arkansas". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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15

Al-Abdulkareem, Abdullah O. "Images of Islam in Samuel M. Zwemer's The Moslem world quarterly 1911-1947". Thesis, Lancaster University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274226.

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16

Yoder, Ray. "Global resource sharing within World Team a study of World Team's relations to churches it plants and nurtures /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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17

Trimble, Rita J. "Conceiving a "Natural Family" Order: The World Congress of Families and Transnational Conservative Christian Politics". The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1388411714.

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18

Bortolami, Alessia <1996&gt. "Russia and the World Congress of Families. Traditionalist discourses and practices in a comparative view". Master's Degree Thesis, Università Ca' Foscari Venezia, 2022. http://hdl.handle.net/10579/20982.

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Il Congresso Mondiale delle Famiglie (CMF) è una delle maggiori organizzazioni non governative di stampo cristiano-conservatore che si occupa della difesa della cosiddetta “famiglia naturale”. Nata negli Stati Uniti a metà degli anni Novanta grazie ad una forte collaborazione con alcuni sociologi della Federazione Russa, oggi, l’organizzazione si dichiara mondiale in quanto presente e attiva in un grande numero di paesi nel mondo. Tuttavia, la componente russa dell’organizzazione risulta essere la più dedita e particolare. Il suo metodo operativo consiste nell’organizzare conferenze internazionali con l’intento di unire coloro i quali vogliano combattere per la protezione della famiglia tradizionale, considerata l’unica unità vera e fondamentale della società. L’obiettivo della tesi è quello di indagare i discorsi e le pratiche tradizionaliste messe in atto dalla Federazione Russa attraverso il Congresso Mondiale delle Famiglie, analizzandoli in ottica comparata. Dapprima, il lavoro si occuperà di condurre un’indagine generale e dettagliata dell’organizzazione considerata. In seguito, la tesi procederà svolgendo un’analisi dei discorsi elaborati e delle pratiche messe in atto dal CMF e dalle organizzazioni russe e americane che lo supportano, con l’obiettivo di individuare quale sia il discorso principale su cui si fonda l’attività dell’organizzazione per poi analizzare i punti di contatto ideologici e le differenze che esistono tra le due realtà. Infine, la riflessione si concluderà con l’esame dei rapporti esistenti tra Congresso Mondiale delle Famiglie, Stato, Chiesa e società civile in Russia per comprendere come si sono evolute le relazioni considerate dopo la caduta dell’Unione Sovietica.
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19

Gerbner, Katharine Reid. "Christian Slavery: Protestant Missions and Slave Conversion in the Atlantic World, 1660-1760". Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10949.

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"Christian Slavery" shows how Protestant missionaries in the early modern Atlantic World developed a new vision for slavery that integrated Christianity with human bondage. Quaker, Anglican, and Moravian missionaries arrived in the Caribbean intending to "convert" enslaved Africans to Christianity, but their actions formed only one part of a dialogue that engaged ideas about family, kinship, sex, and language. Enslaved people perceived these newcomers alternately as advocates, enemies, interlopers, and powerful spiritual practitioners, and they sought to utilize their presence for pragmatic, political, and religious reasons. Protestant slave owners fiercely guarded their Christian rituals from non-white outsiders and rebuffed the efforts of Quaker, Anglican, and Moravian missionaries to convert the enslaved population. For planters, Protestantism was a sign of mastery and freedom, and most believed that slaves should not be eligible for conversion. The planters’ exclusive vision of Protestantism was challenged on two fronts: by missionaries, who articulated a new ideology of "Christian slavery," and by enslaved men and women who sought baptism for themselves and their children. In spite of planter intransigence, a small number of enslaved and free Africans advocated and won access to Protestant rites. As they did so, "whiteness" emerged as a new way to separate enslaved and free black converts from Christian masters. Enslaved and free blacks who joined Protestant churches also forced Europeans to reinterpret key points of Scripture and reconsider their ideas about "true" Christian practice. As missionaries and slaves came to new agreements and interpretations, they remade Protestantism as an Atlantic institution. Missionaries argued that slave conversion would solidify planter power, make slaves more obedient and hardworking, and make slavery into a viable Protestant institution. They also encouraged the development of a race-based justification for slavery and sought to pass legislation that confirmed the legality of enslaving black Christians. In so doing, they redefined the practice of religion, the meaning of freedom, and the construction of race in the early modern Atlantic World.Their arguments helped to form the foundation of the proslavery ideology that would emerge in the late eighteenth and nineteenth centuries.
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20

Dyer, Anne E. "Missionary vocation : a study of British Assemblies of God's world missions 1965-2000". Thesis, Bangor University, 2008. https://research.bangor.ac.uk/portal/en/theses/missionary-vocation--a-study-of-british-assemblies-of-gods-world-missions-19652000(294398c5-224f-4901-b7ff-9c803c5ebaf5).html.

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This dissertation is incorporated a cross-disciplinary range of perspectives in research. There is theological, historical and empirical research. Its essence consists therefore of a case study in the history of the international missionaries of the Assemblies of God in Great Britain and Northern Ireland 1965-2000. It does not attempt to simply relate a chronological account of what people did in various areas of the world. Rather it attempts to map the understanding of `the divine call' to mission work as perceived by these missionaries. This is fitted into the context of the time, politically, socially and economically as well as missiologically. The history of the understanding of `the divine call' through the centuries assists the understanding of how 20`h Century people understand call. Then this is narrowed down to the Pentecostal fellowship known as the Assemblies of God. The research is conducted from the perspective of the home nation, the denominational directors of world mission and the missionaries themselves. The main sources are the original Minutes of the agency, their magazines and firsthand accounts through the means of questionnaires of the available missionaries; this is shown to be representative of the whole group from 1965-2000. The debate leads from the assumptions of an individualistic understanding of a primary and secondary `call', first to discipleship, secondly to a specific task in a specific location or operating from a specific gift, and on to a third aspect of how the local home churches themselves should be participants in the callings of their missionaries. This provides a more integrated missiology which is both pneumatological (in terms of receiving God's revelation by his Spirit) and ecclesiological.
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21

Li, Weiping. "The Continuing Formation of Priests in China". Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/489.

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With a deeper reflection on the case of Fr. Haibo Wang and based on my personal experience and research, this essay aims to explore the urgent need of continuing formation of priests in China by looking into the historical background of the Church in China and inadequate seminary formation; giving some theological reflections; and then suggesting a pastoral plan.
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22

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

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
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23

Balmer, John M. "Nonformal pastoral ministry training in the majority world four case studies /". Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0215.

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24

Commons, William Tracy. "Changing methods for a changing world assisting Association of Baptists for World Evangelism in evaluating and integrating three non-traditional missionary methods /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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25

Park, Jong Koo. "An analytical study of the contemporary movement of the world mission of the Korean church and a projection to AD 2000 with an illustration of the Mission Right-Way campaign of the Inter-Mission International /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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26

Messmer, John P. "The rise of the cyber-legislator : Congress and the Internet in the late twentieth century /". free to MU campus, to others for purchase, 2001. http://wwwlib.umi.com/cr/mo/fullcit?p3013003.

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27

Moon, Moon Chan. "A world mission counterpart of the Korean church : from the advance of home mission to the partnership of overseas mission". Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683295.

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28

Sanecki, Kim Caroline. "Protestant Christian Missions, Race and Empire: The World Missionary Conference of 1910, Edinburgh, Scotland". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07062006-114644/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Ian Christopher Fletcher, committee chair; Duane J Corpis, committee member. Electronic text (180 p.). Description based on contents viewed May 8, 2007. Includes bibliographical references (p. 163-180).
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29

O'Neill, D. Jim. "The Book of Acts, the spirit world, and spiritual warfare a formula for responding to overt demonic opposition /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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30

Pau, J. M. Ngul Khan. "When the world of Zomi changed". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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31

Wilf, Einat. "Global actors and global politics : the case of the World Jewish Congress campaign against the Swiss Banks". Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612475.

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32

Reid, Paul S. "Reaching Hindus with the Gospel through the medium of the World Wide Web "Karma to Grace" /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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33

Chapman, Phillip Douglas. "The whole gospel for the whole world a history of the Bible school movement within American pentecostalism, 1880-1920 /". Diss., Connect to online resource - MSU authorized users, 2008.

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Thesis (Ph. D.)--Michigan State University. Dept. of Higher, Adult and Lifelong Education, 2008.
Title from PDF t.p. (viewed Sept. 10, 2009). Includes bibliographical references (p. 295-333). Also issued in print.
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34

Harris, Joseph Everard. "Francis Libermann and the formation of third world candidates to religious life". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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35

Sircar, John B. C. "The work of the Association of Baptists for World Evangelism in Bangladesh". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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36

Sheddan, David Owen. "Equipping pastors in a two-thirds world setting to enable church members to discover their spiritual gifts through a seminary-level training course". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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37

Landa, Arroyo César. "The comparative constitutional law on national constitutional system: with regard to the IX World Congress of Constitutional Law". Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/116290.

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From  the  process  of  globalization  of  law,  the  comparative constitutional law has gained a leading role for a better understanding and solving old and new constitutional national and international challenges. Therefore, some assumptions and considerations to take into account are presented for the development of the national constitutional order within the framework of the comparative constitutional law, such as universality and relativism of human rights; the concept of power and constitutional democracy; standards of free elections and judicial independence; freedom of expression, media pluralism and access to public information; the economic,social and cultural rights; the new fundamental rights.
A partir del proceso de globalización del derecho, el derecho constitucional comparado ha ido adquiriendo un rol protagónico para una mejor comprensión y solución de los viejos y nuevos desafíos constitucionales, tanto nacionales como internacionales. Por ello, se presentan algunos presupuestos y consideraciones temáticas a tomar en cuenta para el desarrollo del ordenamiento constitucional nacional en el marco del derecho constitucional comparado, tales como la universalidad y el relativismo de los derechos humanos; el concepto de poder y democracia constitucional; los estándares de elecciones libres e independencia judicial; la libertad de expresión, la pluralidad informativa y el acceso a la información pública; los  derechos  económicos,  sociales  y  culturales,  y;  los nuevos derechos fundamentales.
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38

Stanbery, Robert B. "The role of the senior pastor in influencing his congregation towards world evangelization". Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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39

Schamehorn, Philip John. "Sharing Christian faith in a relativistic world how Lutheran Church--Missouri Synod leaders can assist members in sharing their faith in a relativistic world /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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40

Montrose, Christopher Cleveland. "Christian Missions and Islam: The Reformed Church in America and the Origins of the Moslem World". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-134821/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Mohammed Hassen Ali, committee chair; Ian Fletcher, committee member. Electronic text (109 p. : ill.) : digital, PDF file. Description based on contents viewed July 23, 2007. Includes bibliographical references (p. 104-109).
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41

Wesley, Michael. "Casualties of the new world order : the causes of failure of UN missions to civil wars /". London : New York : Macmillan press ; St. Martin's press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37519388n.

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42

Navarro, Richard S. "The parachurch organization and the local church a study of World Vision Canada's church relations /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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43

Murphy, Paul T. "A program of intercessory prayer for world missions in the Twelfth Street Baptist Church of Gadsden, Alabama". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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44

Mundis, Gregory Michael. "Towards a Pentecostal European urban church-planting missiology defining the role of Assemblies of God World Missions in conjunction with its partners /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0628.

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45

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

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46

Laine, Howard David. "AWPD-1 : America's pre-World War II plan for bombing Germany /". Thesis, This resource online, 1991. http://scholar.lib.vt.edu/theses/available/etd-11072008-063613/.

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47

Fivecoat, Bruce. "Sociocultural strategies of indigenous evangelism and church building among preindustrial people groups". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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48

Clevinger, J. Edward. "The implications of the Trinitarian 'perichoresis' for a missional ecclesiology Lesslie Newbigin's call for renewing the church's missional vocation in a postmodern world /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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49

Bigelow, Christopher Kimball. "Sun, Moon, and Star". BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4530.

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This fictional novella takes place during the narrator Smoot's two-year mission to Melbourne, Australia. It chronicles the intertwining of the lives and destinies of three main characters: Smoot, a Utah native who struggles with carnality and lack of conversion and spirituality; Babakian, an Australian convert who used to be a punk rocker and has become frustrated with Mormonism's blandness and conformity; and Samantha, a nonmember part-Tongan Utahn with whom Smoot was involved before his mission. Speaking generally, the novella is about how Babakian misuses his creative powers of art and sexuality, how Samantha explores the gospel and changes her life, and how Smoot matures spiritually and learns to sacrifice.
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Doyle, Mary B. "The Post-Soviet Gold Rush: Examining Evangelical Activity in the Russian Federation". Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/474.

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Over the past 150 years, Evangelicals have established a social infrastructure of organizations in Russia. Through an exploration of Evangelical engagement in Russia, this thesis asserts that evangelical salience will increase as other players in society -- namely, the federal government and Russian Orthodox Church -- continue to fail to address issues in society. This thesis traces evangelical presence in the region, first in the Russian Empire, then during the Soviet Union, and finally in today's Russian Federation. The concluding chapters dwell on a critical growth period for Evangelicals at the fall of the Soviet Union, during which the totalitarian communist regime was replaced with western political and economic systems, while few formal networks in the new Russian social sector emerged. In this social vacuum, Evangelicals filled and continue to fill a unique role with their well-developed organizational model that simultaneously addresses social and spiritual issues on an intimate level with the Russian people. Indeed, while the general population of Russia decreases, and the number of Russian Orthodox believers remains steady, Evangelical Russians are increasing annually. What is behind Evangelicals’ continued growth? With a focus on their non-religious functions in Russia, this thesis sets to find out.
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