Rozprawy doktorskie na temat „Christian Mission”

This thesis offers a re-examination of the range of evidence pertaining to the ecclesiastical history of the Pictish kingdom of Fortriu from conversion to the early eighth century. The testimony of the main historical sources is examined critically, with particular attention to the ramifications for Adomnán’s Vita Columbae and Bede’s Historia Ecclesiastica Gentis Anglorum as sources for this period of Pictish history. it is argued that the former text contains two distinct and significantly different views of the place of Iona in Pictish ecclesiastical culture in this period, and that both texts, taken together, may be interpreted as showing that in the last quarter of the seventh century such views underwent marked change that corresponded with contemporary changes in Iona’s relationship with the Verturian kings. An array of evidence is put forward to show that the Christianisation of Fortriu is likely to have begun in the late fifth century as a result of contact with British Christians south of the Forth, and that Iona’s role in this process was exaggerated in the source material upon which Adomnán and Bede depended for information. Evidence from medieval hagiography and church dedications is employed to suggest that Columban activity in Fortriu in the sixth and seventh centuries was limited as compared to the work of native churchmen with not demonstrable ties to Iona. The basis of Northumbrian claims after 664 to ecclesiastical jurisdiction in northern Britain is explored, and the likelihood that there were meaningful Anglian influences on Verturian ecclesiastical culture in this period is also discussed. The period of ‘Columban ascendancy’ in Fortriu alluded to by Bede is assigned here to the early eighth century and is envisioned as having been linked to the establishment of ‘Verturian hegemony’ in Pictavia.

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country.
AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

The course of Christian mission in Malaysia spans a period of almost fivehundred years. It traversed a path that began as a military crusade but then fellshort of its goals in the centuries after and has now arrived once more at thecrossroads. This dissertation reflects upon the course taken thus far and fromits present juncture ponders the passage ahead. The starting-point is mission as it was perceived in the past: an enterprise of

The underlying question explored by this thesis is whether missiology, applied as a lens to examine Christian mission in the early middle ages, can reveal new insights from historical sources. This approach has raised new questions and has revealed new tensions such as that between the group and individual, that between top-down and bottom-up mission, and that between syncretism and contextualization. One of the key insights is the need to hold the group and individual in tension, that is· not to choose to interpret sources as either group or individual oriented but as moving between the two. Taking one's identity from a group did not negate the individual, it only meant that the individual submitted to group decisions. This tension, it is argued, needs to be highlighted and held in balance in order to understand how groups and individuals in the early middle ages reacted to, and interacted with, the Christian gospel message. To make this case mission, baptism and conversion, as foundational to Christian mission, are examined. An examination of a selection of the writings of the Church Fathers, Saints' Vitae, Church councils and synods, and other correspondence of the early middle ages in light of syncretism and contextualization has raised questions about definition and content. With Rome and Constantinople setting the standard of content and practice, often anything that looked different was labelled as heretical, barbaric or pagan and this has usually been defined as syncretism. However, if the central core content of the Christian gospel message was not compromised, what was happening could be contextualization (that is, the working out of the Christian gospel message in an appropriate cultural manner). Although these are contemporary labels, early medieval sources do reveal an underlying concern about the loss of correct belief and practices. The common interpretation of missional work as a top-down movement often fails to take into account the evidence for the bottom-up, or organic, spread of the Christian gospel message. This is not to say that the official accounts should be set aside, but rather these need to be balanced with the evidence for bottom-up growth. To put some of these insights into an appropriate context, the Vitae of Boniface, Anskar, and Cyril and Methodius are examined as case studies. Each of these men represents different cultural starting points, different geographical areas, and different emphases in mission work. However, in each of these Vitae the tensions between the group and the individual, a top-down or bottom-up approach to mission, and syncretism versus contextualization can be examined, especially in light of the issues of baptism and conversion. The conclusion is that missiology has much to offer early medieval studies. It is a field of study that is broadly interdisciplinary in its approach which gives it an elasticity which allows it to illuminate this period of history valuably. On the basis of this thesis, the discipline of missiology deserves to be applied much more frequently to the study of early medieval history.

This thesis is concerned with the Batemi of northern Tanzania and the symbols through which they assign meaning in their world. At the centre of the research lies the inquiry of how the Batemi reproduce their individual and communal identity through practices and beliefs in the context of a modernizing post-colonial nation-state. Interacting amongst themselves and with their immediate neighbours – primarily the Maasai – the Batemi show a remarkable resilience in promoting their own choices which are based on their customs, called gitɛmi. The research is based on a long-term involvement with the Batemi and draws from a multitude of collected empirical material, interviews, participant observation, historical materials, and on the insights gained from discussions with Temi contributors. The investigation combines primary data revealing the Batemi’s insights and interpretations of their culture along with my own reflections and understanding of the significance of core processes that shape Temi self-understanding. The Batemi are often portrayed as an unusually hard case of successful resistance against Christianity and Westernization at a time when the majority of other Tanzanian people groups have undergone significant change after having been affected by Christianity. In the encounter between the Batemi and outside observers (colonial personnel, anthropologists and missionaries), the latter portrayed Temi religion almost exclusively as a set of beliefs in a divine being called Ghambageu. Convinced that Ghambageu provided an opportune analogy to communicate a Christian gospel, the missionaries focused on a comparison between Jesus and Ghambageu in their attempt to evangelize the Batemi. However, this study concludes that the core of Temi religion, and indeed of their culture, is tied up with activities and beliefs surrounding the Kirimo rituals, rather than with the myths of Ghambageu. Furthermore, I suggest that it is this misguided notion of Temi religion which ultimately led to a failure to establish a viable church among the Batemi. The study calls for a reappraisal of the Christian mission approach to traditional African communities like the Batemi, and an invitation to re-evaluate a dogmatic concept of religion in the light of the presented Temi religious phenomenon.

The course of Christian mission in Malaysia spans a period of almost fivehundred years. It traversed a path that began as a military crusade but then fellshort of its goals in the centuries after and has now arrived once more at thecrossroads. This dissertation reflects upon the course taken thus far and fromits present juncture ponders the passage ahead. The starting-point is mission as it was perceived in the past: an enterprise of""saving souls"" and ""planting churches"" with the inculturation of the Christian faith all but neglected. Viewed as an institution of Western colonialism, the Church attained a degree of prestige and influence in society that has since been unsurpassed. With the birth of the new Malaysian nation in 1963, however, the marginalisation of the Church is increasingly apparent. Within the Church itself there is tension as it strives to understand mission not just in the traditional terms of conversion and church growth but as public engagement for common life in the Malaysian pIural society. Such tension is evident in the different responses of the church hierarchy and the laity in the Malaysian Borneo state of Sabah to the powerful force of state-sponsored Islamisation during the early 1970s. In the final analysis this study finds that socio-political forces operative in the contemporary Malaysian situation provide the greatest impetus for the emergence of a new approach to mission. This involves looking beyond church-centered goals to making a positive Christian contribution to national life. The fact that the Christian community is a marginal minority articulating its Christian viewpoint from within a context of religious pluralism means that the emphasis must necessarily be placed on interfaith dialogue as an integral part of the development of Christian missionary understanding today.

This research deals with Christian missions and African cultures. It focuses on the traditional social associations of the Nso’ people of Cameroon. The main problem the research addresses is that missionaries who came to Nso’ mostly imposed their culture on the Nso’ and by extension Africa in the name of Christianity. What this research refers to as traditional social associations is what the missionaries prejudicially termed secret societies. The research argues that these traditional social associations are not secret societies. They are rather custodians and preservers of Nso’ culture. Their activities are largely social, and revolve around eating and drinking. The research compares the case of Nso’ with missionary endeavours in North Africa: Egypt, Axum and Nubia and in Sub-Saharan Africa. In all these areas, the following commonalities are found: insufficient interest in the indigenous languages, syncretism, the tendency of mission to always link with colonialism and to despise the African worldview. In all these areas, the result was conflict between mission and indigenous culture, and conflict within the traditional cultures. In order to appropriately engage contexts in Africa that have traditional social associations like Nso’, the researcher proposes the use of an integrated missional approach. By integrated missional approach the researcher means a perspective that takes theology, anthropology, sociology and culture seriously when carrying out the mission of God (missio Dei). The researcher presents an integrated missional approach that is constructed in the light of contextualisation. This approach is based on Niebuhr’s typology that is described in his book Christ and culture and as analysed by Kraft in his Anthropology for Christian witness. The following sociological theories: functionalism, conflict theory, phenomenology and social identity theory are used to discuss how certain realities operate in human communities. Using content analysis as his predominant methodological approach to the data collected, the researcher concludes that culture has been, is, and will continue to be the main vehicle for mission. Hence, the traditional social associations of the Nso’ people, which form the core culture of Nso’ need to be seen as an opportunity for evangelisation. The research shows that the missionary era in Nso’ in particular and Africa in general has ended and that the era in which the local church is finding its own identity is underway.
Thesis (PhD)--University of Pretoria, 2017.
Methodist Church Britain
Science of Religion and Missiology
PhD
Unrestricted

The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.

Developments in Information and Communication Technologies are rapidly breaking down the barriers of time and place that may have previously limited learning to those able to access campus-based programmes. Distance learning, or e-learning, offers exciting opportunities to cross cultural borders and open up the world of education in ways inconceivable even a few years ago. This study considered how e-learning can be used to effectively deliver training to those involved in Christian mission work. Holistic mission training aims to equip the whole person head, heart and hands for Christian service, especially in cross-cultural contexts. Particularly in the Western world, this training has traditionally taken place within face-to-face learning communities, with e-learning s place as a delivery mode being a matter for debate. The research set out to identify and define the key criteria required for the effective delivery of holistic mission training through e-learning and conceptualise those criteria within a framework. A multimethod research design was adopted combining qualitative and quantitative data collection techniques. A systematic literature review was carried out to identify and define the key criteria for effective mission training and effective e-learning and the main challenges in delivering mission training through e-learning, along with potential solutions. Further criteria were found through action research to develop and evaluate a programme of holistic mission training delivered through e-learning. The study contributes to knowledge by identifying for the first time the elements, factors and conditions that can enable holistic mission training to be delivered effectively through e-learning and setting them within a framework to facilitate the development and evaluation of e-learning programmes. The findings highlight principles applicable to different learning situations, cultures and technologies and are largely transferable to other disciplines.

In this thesis it is argued that a full and complete understanding of the eugenics movement may only be gained by examining those who were implicated in its criticisms. Using the example of three Christian missionary organisations that worked amongst largely poor and immigrant communities in London and New York, it is demonstrated that eugenics was a pervasive ideology outside its 'official' societies. Moving away from an understanding grounded in ideas of conflict and concession, it will be demonstrated that those whose work was challenged by eugenic claims were able to interpret the ideology according to their existing reformist agendas. Hereditarian ideas did not sound the death knell for reformers, and these organisations demonstrated both the willingness and capacity to shape eugenic ideas within and outside their organisations. From these examples it is argued there is a need to move beyond definitions of eugenics that limit the movement to a small subset of its methods. Far from being a peripheral aspect to the history of eugenics, it will be seen that these missionary agencies occupied a position at the centre of eugenicists' concerns. As prominent providers of charity, a work charged by eugenicists with unnaturally hindering the natural laws of selection, religious communities were, in part, one of the reasons that eugenics was deemed necessary in the first place. This picture is confirmed by an examination of two eugenics societies, one on each side of the Atlantic, where the impact of religious sentiment and ideas exerted a dramatic effect upon policies and propaganda work. There was no one-way flow of ideology from eugenicists towards reformers, but rather a two-way dialogue which created a marked impression on both groups.

The principal objective of this thesis is to examine the interaction, during the period from 1846-1900, between the Christian preaching of the United Presbyterian Church of Scotland and the local response of the Efik people in the Cross River basin of present day South-Eastern Nigeria. The historical development of mission preaching in Calabar, as well as its theological background is established. The interpretation of the mission's proclamation by the Efik people in terms of their local religion and culture is treated. The history of Christian proclamation and local response in the region is explored through the following categories of cultural interaction: the representation, rejection, reception, and reformulation of the mission message. The work is an attempt to get beyond crude stereotypes in academic literature of mission preaching as merely a destroyer of indigenous culture. The thesis contends that mission preaching and local response were more diverse than previous scholarly work suggests and that the sources for this study demonstrate how the Efik people were active agents in the transmission of Christianity within the region, rather than passive recipients. It argues that the nature of the mission's evangelism cannot be properly understood without an appropriate recognition of the local religious and cultural categories used by the Efik people to reject, receive, reformulate, and 're-present' the biblical message to others in the area. Conversely, we maintain that to assess properly the contribution of the Efik people in the interpretation and transmission of emerging Efik Christianity, it is necessary to establish the form, the content, and the extent of mission preaching.

Hindutva is a neo-Hindu stream within Hinduism which attempts to re-interpret Hinduism based on a constructed 'Hindu identity'. It represents the mission passion within Hinduism and complicates the relationship between religions by requiring an evaluation of the projections and actions of other religions in the Indian context. It evaluates Christianity as a yet to be corrected identity and points out the ways of correction which in turn encourages assimilation into 'the Hindu' stream. In this context this study evaluates the selected Christian missiological responses to Hindutva attempting to expose their adequacies and inadequacies. Selecting three segments from Indian Christian mission theological reflections - Sebastian Kappen, M.M. Thomas and the Dalit Christian theology, this study critically engages with them considering the criticism by Hindutva of Christian mission. Out of the engagement with Hindutva and Christian mission responses this study identifies the marginalization of subaltern voices within Hindu initiatives and weaknesses in the Christian missiological responses. Hence this study proceeds to incorporate marginal voices in a re-imagination of Christian mission following some evaluations and proposals of subaltern historiography. The study identifies three approaches of Christian mission in India linked to the key figures. above which are: a hybrid model for tackling religious identity; a secular model for dealing with state; and a prophetic model for expressing Christian public witness. These three proposals are critiqued to bring out their strengths and limitations in light of subaltern theory. Rejecting the hybridity proposal, this study proposes ' learn to live with differences', keeping negotiations as an inevitable part of life. Dealing with state-religion relationship, this study argues for a more democratic way of life where the Indian version of secularism is retained as a component for providing a common space where all religions. and communities interact. By identifying the domesticating elements within any public sphere this study proposes a 'sympatheticus' method for expressing Christian mission presence in the public sphere.

Thesis (MBA)--Stellenbosch University, 2004.
Binne alle soorte van organisasies is dit 'n sleuteldoelwit van bestuur om die organisasie se bestaande sukses in die markplek te fasiliteer en die toekoms daarvan te verseker. "lndeed, good strategy and good strategy execution are the most trustworthy signs of good management" (Thompson & Strickland, 2003). In die privaatsektor word formele strategiese bestuursraamwerke, modelIe en prosesse wyd toegepas ten einde die formulering en implementering van doelmatige strategiee te ondersteun. In die nie-winsgewende omgewing, insluitende religieuse organisasies soos kerke, word strategiese bestuursmodelle nouliks gebruik. Die akademiese literatuur bevat min oor strategie en die toepassing daarvan op religieuse organisasies, wat kerke insluit. Hierdie tekortkoming het 'n geleentheid vir ondersoek geskep. Die navorsingsprobleem wat dus aangespreek word in die werkstuk is die volgende: Kan die strategiese-formnuleringsraamwerk wat ontwikkel word in die besigheidsomgewing toegepas of aangepas word om 'n betroubare raamwerk vir strategie formulering in die Christelike Kerk daar te stel? 'n Uitgebreide literare soektog was onderneem. Dit sluit in materiaal oor strategiese bestuur, ekonomie, sosiologie, sendingkunde en algemene kerkliteratuur. As sodanig vorm dit die basis vir die ontwerp van 'n strategie formuleringsraamwerk wat bepalend is tot die Christelike Kerk. Alle Christelike Kerke is geroepe om in terme van die Groot Opdrag uit te reik en die evangelie te verkondig. Dit vorm deurgans die kernsending vir kerke. Die voorgestelde raamwerk erken die grondslag en sentrale rol van hierdie sending in die strategieformulering van die Christelike Kerk. Om die rede is die raamwerk die sending-gebaseerde raamwerk ("mission-based framework-) genoem. Hierdie sending-gebaseerde raamwerk erken die voordele van integrasie van die buite-in en binne-buite benaderinge tot strategiesebestuur. Dit omsluit beide 'n eksteme en interne ontledingselement. Hierdie kernkonsep van sending is 'n verwysingspunt vir die ander elemente. Die eksterne en interne analises word gedoen met verwysing na die sending. Die strategiese strekking word ook gerig met die sending. Die analise-integrasie element kombineer die bevindinge van die eksterne en interne analises. Die uitkoms word vergelyk met die strategiese strekking, wat weereens in Iyn is met die sending. Die strategie wat geformuleer is, word gemeet teen die sending. Die sending-gebaseerde raamwerk is toegepas ten einde die gebruik daarvan te toets as 'n instrument in die Kerk. In die werkstuk is die toepassing breed en gemik op die voorbeeldsteliing van die proses. Die raamwerk kan nietemin toegepas word op verskillende vlakke: industrie, kerklike of individuele kerkvlak. Na voltooiing en dokumentering van die ondersoek, en gebaseer op die uitgebreide akademiese en ander literatuur, is die navorsingsprobleem positief beantwoord. Die strategie formuleringsraamwerke en modelle wat ontwikkel is binne die besigheidsomgewing kan met kleinere verandering gebruik word om 'n geldige raamwerk te voorsien vir die formulering van strategie in die Christelike Kerk. Die kwessie van strategiese bestuur en die Christelike Kerk is op 'n bree en konseptuele wyse aangespreek in die werkstuk. Dit het toegelaat vir toepasbare navorsing oor die onderwerp. Nietemin is daar ander aspekte van ondersoek wat gevolg kan word en wat die ondersoek derhalwe kan verbreed. Daar is 'n beperktheid aan akademiese literatuur wat strategiese bestuur binne die Christelike Kerk, aanspreek. Die ondersoek wat in die werkstuk weerspieel word, is interessant en nuttig, en dit het op sekere wyse bygedra tot die uitbreiding van die kennisliggaam.