Teses / dissertações sobre o tema "Christianity – global"

This thesis documents and analyses African churches in New York City, devoting particular attention to the experiences, beliefs and practices of the Church of the Lord (Aladura), the Presbyterian Church of Ghana, and the Redeemed Christian Church of God International Chapel, Brooklyn. Based largely on ethnographic fieldwork, this work engages multiple disciplines including globalisation theory, theology, and global city studies. Section One is devoted to “Formations”, which in three chapters assessed the work of pastors in building congregations, provides an overview of the three focus churches, and offers a broad survey of African Christianity in New York in relationship to the global city. Section Two, “Encounters”, analyses in three chapters the use of prayer, the Bible, and mission at the point of contact between faith and the city. Section Three, “Directions”, explores in two chapters the trajectories of the three churches through the mobility of spiritual geographies and the second generation of membership. The Conclusion suggests a vision of “Catholicity” for how the West can respond to the presence of African Christianity. I contend that New York’s African Christianity is an embodied faith that is growing because of its location in global urban networks, its social importance for everyday life, and its theological meaning to persons in a new setting.

Thesis (MBA)--Stellenbosch University, 2006.<br>This study project sets out to examine the validity of an idea - an idea to create a study-abroad programme complemented by combining studies with mission work for Christian university undergraduates. In support of this idea, this study researches the overwhelming arguments that would validate the programme. The study then looks into how the programme can be designed and what its desired focus should be. In this study, the author first examines the prominent external forces that justify the programmes' needs. Two prominent forces include the lack of valued, quality leadership roles in today's business community, as well as the coming of a more integrated world where business managers must gain the skills to transact beyond borders. These two forces become the focal point of the education component, while the last external issue examined explores the business mission possibilities for southern Africa. The study then delves to understand how business schools are adapting to the issues of teaching leadership skills and the ability to transact beyond borders. The author finds that even though many schools have responded by adding soft skill courses such as leadership or internationalising their student bodies and curricula, many organisations are still reporting the lack of quality global leaders. With this, many organisations are creating Corporate Universities where they themselves educate their employees through the use of Action Based Learning (ABL). The author thus believes this ABL concept is a most effective tool in not only training for specific functions of business, but also in tacitly improving the soft skills of business management, which is becoming important for today's global leaders. Knowing these external and internal issues, the author studies the potential of such a programme by analysing a Christian university's existing curriculum and ABL missions structure, and then meets with prospective students, deans, professors, and administrators who may desire a programme that combines study abroad with mission work. The findings suggest that the focus of the programme narrow in on global based leadership education complemented with the use of Action Based Learning in the missions field to promote multidisciplined business missions. However, designing this Global Leadership Programme will require a model from which to begin. The author chose the Value Chain concept; however, Porter's (1985) Value Chain concept was thought to be too onerous for developing this short-term programme. The author then describes and illustrates the use of Sviokla and Rayport's Virtual Value Chain model (1994) and chose to use this model in designing the programme. As a result, the subsequent Chapters first establish direction by suggesting vision and mission statements and the Global Lead Programme objectives, and then research the content (what is offered) and context (how the content is offered) components of the model. In the end, the author concludes the study by offering insight into infrastructure (the enabler) considerations and options to enable the Global Lead Programme to grow and succeed.

This dissertation applies ethnographic research to answer a question in the field of religious studies: to what degree does the prevailing world religions paradigm illuminate the interpretation of religious material that cannot easily be fit into a single major religious tradition. Indian Catholicism generally and Tamil Catholicism in particular have been deeply neglected both by scholars of India (who generally assume that Christianity in India is a "foreign" religion more-or-less indistinguishable from the Christianity of European missionaries) and by theologians and historians of Christianity (who often treat non-Western expressions of Christianity as somehow "compromised" by influence from alien religions such as Hinduism). By interrogating the early modern origins of the world religions paradigm and questioning its applicability to the particular case of Tamil Popular Catholicism, I intend to bring about a shift within religious studies and allied theological fields that will allow popular Catholicism to take a more central place within scholarship. The major issue I pursue in this dissertation is the manner in which European expectations about the nature of Christianity as a world religion impede the understanding of non-conforming expressions of Christianity, such as Tamil Popular Catholicism. My primary research agenda is a matter of ethnographically surveying a representative Tamil Catholic site to determine the characteristics of Tamil Popular Catholicism which most differentiate it from European expectations, and later to integrate these these findings with the theological self-definition of Catholic Christianity. Methodologically, my approach combines ethnography with oral history, aiming at a "thick description" of Tamil Popular Catholicism in its various manifestations which can be later used as a basis for theological reflection. Drawing on extensive field research at the St. Antony Shrine at St. Mary's Co-Cathedral in Chennai, I argue that popular, non-Western expressions of Christianity in Tamil Nadu differ from elite interpretations primarily with respect to the questions of exclusivity, openness to other communities, and the place of "magical" or supernatural healing traditions. There are concrete social and political consequences to the proliferation of Western religious categories in India, namely, the unraveling of the previously integrated Tamil religious culture into separate "Catholic" and "Hindu" identities and the social and political marginalization of Tamil Catholics. At the St. Antony Shrine, the local expression of Tamil Popular Catholicism defies description in terms of the prevailing world religions paradigm, which differentiates absolutely between "Christianity" and "Hinduism" and posits the existence of two hermetically-sealed religious communities ("Catholic" and "Hindu") where I argue there is but one (the popular religion of the Tamil people, in which "Hindu" and "Catholic" differ primarily by virtue of caste rather than religious classification or practice). The usual strategy within the world religious paradigm for describing non-conforming Catholic sites is to appeal to the concept of "syncretism," which refers to the mixture of two or more of the world religions into an incoherent third. This term carries heavy pejorative overtones and marginalizes religious phenomena so described, redirecting scholarly attention to religious phenomena that can be described using existing categories. By demonstrating how Western religious categories impede the understanding of a typical, non-eccentric Asian site, I show that the prevailing categories used by Western scholars to analyze religions are Orientalist in origin and logic and in need of drastic redefinition, which I provide in my conclusions by taking recourse to a premodern, Augustinian construction of "religion" which rejects the pluralization of "religions" in favor of a singular definition, circumventing the theological charge of "syncretism" and the legitimization of nationalist or communalist factions formed on the basis of pluralized religious identities.

Thesis (Ph.D.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>This dissertation offers a close study of American frontier Christianity and its exportation abroad through the career of William Taylor (1821-1902), a Methodist preacher, missionary, author, evangelist, mission promoter, and bishop. In the nineteenth century, a populist Christianity took shape on the expanding American rural frontier. It embraced the religious experiences and energy of ordinary people, was·used to challenge the authority of elites, and created powe1ful new religious leaders. Through revivalism it mobilized its adherents to adopt new forms of organization. Entrepreneurial self- sufficiency, exemplified in the frontier idiom "root hog or die," was valued. In the late nineteenth century, increased global travel and British imperial expansion created new settings similar to those on the American frontier. Taylor's introduction of American frontier Christianity to six continents is reconstructed through historical analysis of newspapers, books, correspondence, and memoirs. He was among the first Protestant missionaries in California and preceded the Reconstruction-era flood of Americans into Palestine. Taylor was the first of a wave of international evangelists to tour Australasia. His introduction of American revivalism played a catalytic role in the South African Revival of 1866. In India, Taylor organized churches among a marginalized population that other Christian missionaries had disregarded. In postwar America, he led a grass-roots missionary movement to challenge his church's leadership. Taylor began missions in South America at a time when liberal political regimes opened the social space necessary for new Protestant missions. He took advantage of European exploration to pioneer new missions in Central Africa. Analysis of Taylor's career reveals a complex interplay between religious belief and social context. Taylor fused his frontier Christianity, a theology informed by the nineteenth century American holiness movement, and his global encounters with different cultures, languages, and religions into a novel and influential theory for Christian mission. In multiple settings, people who already identified themselves as Christians, but for whom that identity had weakened due to migration, social disruption, or marginalization, were most receptive to Taylor's populist, entrepreneurial, and voluntarist style of frontier Christianity.

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

This thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.

Between 1648 CE and 1666 CE, news, rumours, and theories about the messiah and the Lost Tribes of Israel were disseminated amongst diverse populations of Jews, Christians, and Muslims. Employing a world history methodology, this thesis follows three sets of such narratives that were spread through the American colonies, England, the Dutch Republic, the Italian peninsula and the Ottoman Empire, connecting people separated by linguistic, religious, national, and continental divides. This dissertation starts by situating this transmission within a broader context that dates back to 1492 CE and then traces the three-stage process in which eschatological constructs originating in the Americas in the 1640s were transmitted across Europe to the Levant in the 1650s, preparing the minds of Jews and Christians for the return of these ideas from the Ottoman Empire in the 1660s. In this manner, this study seeks to make three contributions to the existing literature. It brings together often isolated historiographies, it unearths fresh archival sources, and it provides a new conceptual framework. Overall, it argues that one cannot understand the growth of apocalyptic tension that reached its peak in 1666 without examining the major historical events and processes that began in 1492 and affected Jews, Christians, and Muslims across the Atlantic and Mediterranean worlds.

In 1962 Walter Trobisch, a Lutheran missionary in Cameroon, published a book about love, sex, and marriage. By 1974 the book had been translated into seventy languages. One million copies were in circulation, and Walter had received 10,000 letters from young people around the world asking for sexual advice. The book, J'ai Aimé Une Fille, launched Walter and his wife Ingrid into a global marriage counseling ministry. Through books, seminars, and personal correspondence the Trobisches advocated western, Christian sexual ethics like premarital chastity, spouse self-selection, monogamy, and the intimacy and spiritual equality of husband and wife. This dissertation analyzes the economic, political, and religious conditions that facilitated the global flow of the Trobisches' message. Global gender relations during this period were in flux, due to the influence of colonial encounters, industrialization, urbanization, and new forms of education. Cultural chasms often developed between the young, who were open to new family structures and sexual norms, and the old, who insisted on preserving traditions like the bride-price and arranged marriage. While the Trobisches held paternalistic attitudes common among western missionaries of their generation, their vision of sexual ethics aimed to provide young people around the world with tools to navigate changing sexual norms of the mid-twentieth century. In the 1960s, the Trobisches helped to popularize and shape an African marriage guidance movement. However, with the awareness in the 1970s of the church's complicity in colonialism, the Trobisches' leadership in African marriage guidance became increasing problematic. As they lost influence in Africa, they shifted their focus to the United States, where their vision of sexual ethics resonated with evangelicals who were trying to distinguish their views of sexuality from those of the surrounding culture. Although the Trobisches conceived of their work as a way to introduce non-Christians to the faith, the people most affected by their work were those who already considered themselves Christian. Through historical analysis of books, correspondence, diaries, articles, and conference proceedings, this dissertation argues that the Trobisches played a significant role in shaping a transcultural conversation about the meaning of Christian marriage during the mid-twentieth century.

The initiative “fairlangen.org – fair leben in Erlangen” (fair living in Erlangen) campaigns for global justice. Its activities are based on a holistic understanding of mission. Through networking, fostering public relations, educational work and specific campaigns, the initiative supports local commitment to global justice. Its main focus is the promotion of fair consumer behaviour. This MTh dissertation offers a missiological reflection of the initiative fairlangen.org, which is the author‘s action research project. Firstly, it establishes the missiological grounds on which local commitment for global justice can be understood as a part of holistic mission. This is concretised by actions to promote fair consumer behaviour, with an emphasis on Fair Trade. On this basis, the specific segment of fairlangen's practical activities are analysed using qualitative methods, and reflected upon in missiological terms. This study concludes by giving new impulses to other missionary projects that are planning to campaign for global justice.<br>Die Initiative »fairlangen.org – fair leben in Erlangen« setzt sich auf der Grundlage eines ganzheitlichen Missionsverständnisses für globale Gerechtigkeit ein. Durch Netzwerkarbeit, Öffentlichkeitsarbeit, Bildungsarbeit und Kampagnenarbeit fördert sie den lokalen Einsatz für globale Gerechtigkeit, vor allem fördert die Initiative ein gerechtes Konsumverhalten. In der vorliegenden Masterarbeit wird die Initiative fairlangen.org, die das Handlungsforschungsprojekt des Autors ist, missiologisch reflektiert. Dazu wird zunächst erarbeitet, wie der lokale Einsatz für globale Gerechtigkeit als ein Aspekt von ganzheitlicher Mission missiologisch begründet werden kann. Konkretisiert wird dies am Engagement zur Förderung eines gerechten Konsumverhalten – mit einem Schwerpunkt auf Fairem Handel. Davon ausgehend wird die Praxis des Handlungsforschungsprojekts fairlangen.org in diesem Bereich mit qualitativen Methoden untersucht und missiologisch reflektiert. Als Fazit der Untersuchung können Impulse für andere missionarische Projekte formuliert werden, die sich für globale Gerechtigkeit einsetzen möchten.<br>Christian Spirituality, Church History and Missiology<br>M. Th. (Missiology)

This dissertation examines the first three decades of a missionary encounter that began under the auspices of the Congo Inland Mission (CIM – later renamed as Africa Inter-Mennonite Mission [AIMM]) in Belgian Congo. As Africans, North Americans, and Europeans entered into relationship with each other through mission, they developed an identity as global Mennonites. They began to embrace a catholic ecclesial imagination – that is, a commitment to shared membership within the church as a political body capable of transcending competing claims of race, ethnicity, gender, or nation-state. Using both an ecclesiological lens of analysis and a global history framework, this dissertation traces the ways in which ecclesial institutions, practices, discourses, and performances functioned to support or undermine a social imagination that embraced expatriate missionaries and local believers within a single church, in both its local/congregational and trans-local manifestations. During the period covered by the dissertation, expatriate and Congolese Mennonites struggled to define what the church was, and to determine who could participate in it and how. Factors that helped to promote a shared ecclesial imagination among Congolese and expatriate believers included an inter-denominational vision, faith mission principles and practices, Pentecostal revivalism, a Mennonite congregational polity, shared experiences of work and worship, and friendships that crossed boundaries of race and gender. However, CIM missionaries’ assertions of ethnic Mennonite control over mission strategy and structure, and their complicity with colonial labor exploitation, promoted a two-tiered understanding of the church that entrenched racial segregation and squelched the aspirations of white missionary women and Congolese evangelists. An ecclesiological lens of analysis thus offers new insights into the relationship between missions and colonial regimes, into the role of mission in American Mennonite denominational formation, and into the interactions among gender, race, and ethnicity in mission. The dissertation traces the contested memories of early CIM “pioneers,” such as Alma Doering, Aaron and Ernestina Janzen, and L.B. and Rose Haigh, and retrieves the missional agency of the many Congolese Mennonites who worked alongside them. In this way, it both uncovers the struggles for catholicity that shaped the missionary encounter at its inception, and calls attention to the ways in which such struggles continue to play out on the terrain of memory and knowledge production, coming to light through the competing efforts and uneven ability of Congolese and North American Mennonites to tell stories about their shared past. The historical narrative at the core of the dissertation thus serves as a case study for a broader exploration of theological and historiographical themes of memory and catholicity in relation to mission. The dissertation develops an ecclesiological framework for the study of the missionary encounter in which an explicit commitment to catholicity guides the task of writing world Christian history. It identifies ways in which such an ecclesiological mode of remembering can contribute to greater unity and catholicity within the global church.

This dissertation is a historical and missiological study of the concept of the child in North American holiness and pentecostal mission discourse between 1897 and 1929. Despite official prioritization of evangelistic preaching, new holiness and pentecostal mission movements devoted much of their energies to starting schools and opening homes for children in need. Growing widespread interest in studying and protecting children encouraged child-focused activity. At the same time, an evangelical spirituality that emphasized childlike trust in God helped to sustain mission work with children. The study analyzes narratives found in denominational and mission periodicals as well as other missionary writings to uncover the voices and actions of mission practitioners. In early holiness and pentecostal mission movements, publications enabled the exchange of stories, ideas, and funds. This exchange spread the idea of living by childlike faith, provided resources for raising children in Christian faith, and supported and built children’s homes. Child-centered discourse thus propelled the spread of holiness and pentecostal meta-cultures that formed the next generation of the movements. Chapters 1 and 2 show the links between holiness and pentecostal mission and earlier evangelical movements. Chapter 1 argues that the child has been central to historical evangelical identity, spirituality, and mission. Chapter 2 identifies changing understandings of the child and approaches to mission that accompanied changes in evangelical identity. These developments contributed to the proliferation of mission discourse on the child during the period of this study. Chapter 3 shows how holiness and pentecostal missionaries, such as Albert Norton, looked to God as a good father who met their needs. Missionaries’ response to a benevolent father was called “living by faith,” and it shaped their approach to mission with children. Chapter 4 examines how members of North American Wesleyan holiness groups, the Free Methodists, Wesleyan Methodists, and Nazarenes, pursued a mission of rescuing and raising children in Christian faith around the world. Chapter 5 explores how pentecostals, such as Leslie and Ava Anglin and Lillian Trasher, set up homes for needy children in various global locations and contributed to the formation of pentecostal childhoods. This dissertation argues that holiness and pentecostal efforts to care for and train children helped to form global evangelical movements. It contributes to the history of mission, sheds light on how and why these movements spread, and provides a historical link to popular practices of twentieth-century child sponsorship. The study concludes by highlighting the role that narratives and the concept of the child played in shaping evangelicalism.

Economic globalization is a relatively recent phenomenon which has become familiar nowadays both in theory and practice. By definition, economic globalization is a transnational phenomenon characteristic of the post-industrial era and whose driving forces are respectively the recent technological innovations (as its engine), media of communication (information technology) as its facilitator, and political liberalism as its underlying political ideology, particularly after the collapse of doctrinaire socialism and the disintegration of the Soviet Union and its satellites. The phenomenon of economic globalization is ambiguous. It is a symbol of promise for some, yet a symbol of threat and alienation for others. It has both positive and negative effects. In effect, we can appreciate the dividends of economic globalization as they are evident in the growth of international trade, a tendency to universalize liberal democracy as a result of the failure of socialism and its command economy, an apparent international solidarity, economic prosperity as well as the triumph of the market economy. On the negative side, we cannot be blind to the obvious growing marginalization of the poor countries and the poor within countries, the demise of the nation-state coupled with social and political instability, inequality and social injustices between and within countries, ecological degradation and moral decadence due to blind interests in the market and maximization of profit. However, the negative effects seem to weigh more than the positive ones. This raises the question of how to respond to economic globalization. Two responses are analysed and critiqued in this dissertation. The first response, that of Samir Amin, comes from a Neo-Marxist perspective. Amin suggests a reversal of economic globalization altogether. This reversal consists in the reconsideration of the international socialism whereby each state should be allowed to negotiate the terms of interdependence with other states (poly-centrism). The second response is that of Hans Kung, who suggests a global ethic that could give economic globalization a human face. This economy with a human face is an "Aristotelian mean" economy; a kind of economy which is between the welfare state and neo-capitalism. The content of this global ethic supposed to underlie this economy is a set of values drawn from most of the religious traditions of the world. My contention is that neither Amin's international socialism nor Kung's global ethic constitute a satisfactory challenge to the power of the market and profit that are the main motive of economic globalization. Amin's international socialism is unrealistic and unreliable, particularly in this time when Marxist socialism has failed economically and has shown itself unpopular and unhelpful in practice. Kung's idea of global ethic is a powerful suggestion. Nevertheless it lacks a conceptual foundation which would redeem it from the risk of being a mere ethical contract. This conceptual framework should be an alternative to that of the Smithian homo oeconomicus that informs today's economy. The present economic order evolves around the neoclassical narrow understanding of the human being as homo oeconomicus. Thus, if we are to provide an ethic for the phenomenon of economic globalization, we have to build it on a concept that goes beyond the economic man. Such a concept should be an answer to the following double question: What/who are we, and how should we live given what/who we are? The concept that seems to best answer these questions is the concept of imago Dei as relational, central to the Judeo-Christian anthropology. The social, political and ecological implications of imago Dei as relational should help us to reconstruct the human community as the context of moral values, empower the state as the natural society that can work in partnership with the Church as the family of God, and finally consider those values that can help us to consider the enviromnent as something that is not at the disposal of human domination and overexploitation. The ethic of imago Dei as reIational is applied to the Burundian context as its testing ground. With the ethic of imago Dei as relational, the growth of the international trade should benefit the poor instead of marginalizing them, political liberalism would not lead to disorder which the profit seekers exploit to the detriment of the state, solidarity would imply equality and social justice as well as environmental care, and moral values would recover their priority over market judgment in which everything is referred to in terms of commodity. The implications of such an ordering are the following: the humanization of foreign aid and humanitarian service, the orientation of economic investment towards human promotion and not only for profit, a shift from self-enrichment minded political leadership to a leadership open to socio-economic empowerment of the poor as well as environmental care.<br>Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

In considering the increasing interest in the study of a global Middle Ages, there seem to be few individuals, either fictional or actual, that had a more powerful cosmopolitan currency than the figure of Prester John and the legends surrounding his kingdom. As a product of cultural imaginings and questionably recounted historical events, the search for and legitimization of Prester John has commanded consistent interest, both popular and scholarly, almost continuously since first mention of the figure of John in 1145. The now infamous Letter of Prester John, which details the magnificent Christian kingdom lying somewhere in the East, beyond the approaching threat of an ever-expanding Islam, has long catalyzed a hunt, by both adventurers and scholars, to seek the elusive patriarch. The very indeterminacy of the geographic location of Prester John allowed the European imagination to consequently imagine him everywhere precisely because he could neither be confirmed nor denied existence anywhere. This report will explore the ways that a reading of the Prester John legend reveals competing ambitions of enclosure and expansion within twelfth and thirteenth-century Latin Christendom, specifically around the time of the Fifth Crusade. This report will trace the ideational tensions within a presumed Christian Crusading West trying to legitimate itself against the dialectical buttress of what was increasingly professed as its heretical other, Islam. The Fifth Crusade, especially, seemed to hinge on the possibility of the harmonious convergence of Eastern and Western Christian powers, literalizing the sense of Christian enclosure around all of Islam. Prester John’s kingdom thus served two functions: first, to comprise the other half of the Christian enclosure, and secondly, to mark a phenomenological limit point of human experience that domesticated alterity under the banner of a sovereign priest-king.<br>text

Text in German, summaries in German and English<br>Die Arbeit beschreibt und reflektiert aus missionswissenschaftlicher Perspektive das häufig mit „reverse mission“ bezeichnete Phänomen afrikanischer Mission in Europa. Dafür beschreibt und vergleicht sie drei relevante Perspektiven afrikanischen Ursprungs, um das noch wenig untersuchte Phänomen wissenschaftlich zu fassen. Anschließend wer-den die Ergebnisse missionswissenschaftlich gedeutet und die Rezeption des Phänomens in der deutschsprachigen Theologie und in der deutschen kirchlichen Landschaft unter-sucht. So wird identifiziert, welche Aspekte des internationalen Diskurses in Deutschland besondere Beachtung finden und welche missionstheologischen Positionen dazu vertre-ten werden. Davon ausgehend werden Perspektiven und Desiderate auf dem Weg zu einer multikulturellen Missionsbewegung benannt.<br>The study describes and reflects a phenomenon of African Missions to Europe, which is often called “reverse mission”, from a missiological perspective. For this purpose it describes and compares three relevant Africanrooted perspectives in order to catch this not jet well researched phenomenon. The results are interpreted missiological and the reception of the phenomenon in German speaking theology and in German churches is researched in order to identify, which aspects of the international discourse are attracting special interest in Germany and which missiological views are advanced. On that basis perspectives and desiderata for the future discourse on the way to a multicultural mission movement are named.<br>Christian Spirituality, Church History and Missiology<br>M. Th. (Missiology)

This research paper is designed to introduce a sexual education programme that can be adapted for Mountain of Fire Global Ministries (MFGM), to guide the youth in their safer sexual practices in the era of HIV and AIDS. In view of this, the research paper will build upon other sexual education programmes such as S- safer practices, A- available medication, V- voluntary counseling and testing, E- empowerment through education (“SAVE”), A- abstain, B- be faithful, C- condomize (ABC) and others (INERELA+ 2008:1). Setting the stage to understand the challenge in South Africa for safer sexual practices among youth, the researcher saw it fit to conduct research in his local community of Wentworth. The intention of the research was to get a basic understanding of the HIV and AIDS prevalence among youth and the type of education they were receiving from the local organizations. The interviews conducted in the research demonstrated that there was more of an authoritarian or top-down rather than a grass roots bottom-up approach used by the organizations, which gave the impression that the type of curriculum used was obsolete. The researcher felt that addressing the need for safer sexual practices among youth would have been more effective if the approach was through dialogue. Youth may have felt insecure, believing that some of their needs, inputs or experiences could not be discussed in a top-down approach. Organizations that appeared to be condescending, as well as more superior and intellectually equipped, may have made youth feel inferior and inadequate. The outcome of this approach may have created mixed feelings between the organizations and the youth. A lack of understanding, on behalf of the educating organizations, as to what the youth really required in education on safer sexual practices and what they were experiencing personally, eventually could have led to the youth treating the education lightly. On the other hand, from a Christian education perspective, this research paper ascertained that the youth were being squeezed into a mould where safer sexual practices were not considered. Christian education strongly discourages the practice of sex outside of marriage and teaches that abstaining from sex until marriage is the only commendable way. This type of education creates a distancing and has a great impact on the lives of youth, especially those who are sexually active. Somehow if they do engage in sexual activity, they feel isolated, inferior, unaccepted and inadequate to grow spiritually. The change in their attitude and behavior results from continuous pulpit caution, instead of precaution, on how to manage safe or safer sexual practices. Christian education continues to place fear on the youth about premarital sex and the youth often feel that they are responsible for the consequences that derive from negligence. This research uncovered that Christian education adopted a top-down instead of a bottom-up approach, thus denying the youth the opportunity to express themselves with their experiences and needs when it came to safe or safer sexual practices. In view of the hierarchical approaches of some organizations and Christian education, the youth find themselves under difficult circumstances, whereby they are not given the opportunity to relieve themselves of some of the pressures they face when it comes to safe and safer sexual practices. In light of this struggle to find common ground, Paulo Freire in his book Pedagogy of the oppressed (2003:71-83) introduces some positive methods, such as dialogue, that can broker a relationship between the facilitator and the participants. In addition to this, the International Network of Religious persons with and affected by AIDS (INERELA+) has compiled a “SAVE” Toolkit (2012) that the researcher has included in the research paper, as a guide to walk alongside Freire‟s philosophy of dialogue. This will help to bridge the gap between the facilitators and the participants, and assist them in finding a common ground as they search for social transformation in the context of safer sexual practices. The interviewees mentioned in the research showed a great deal of experience and knowledge, but they were limited in the ABC method they used to educate youth on HIV and AIDS. This method did not cater for those who were beyond this stage, such as those who had contracted the virus. Since the “SAVE” Toolkit is more user friendly, incorporating both the ABC method and reproductive health for those who have contracted the virus to live a positive lifestyle, to blend it with dialogue improves its effectiveness. This proved to be an important finding in the research in terms of the hypothesis which promotes a sexual education programme for safer sexual practices among youth. This will eventually assist youth to develop mindsets that enable them to be more responsible in their sexual behavior.<br>Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Currently the world is in the midst of a major ecological crisis, of which climate change is a key element. It is contended that this ecological destruction is largely a result of the underlying values controlling ethics and the controlling instinct of the modern worldview, which has been dominant for the past three centuries. The most recent and still emerging worldview, postmodernism, is examined and contrasted as a rebuttal to the modernistic tendencies and ethics. Utilising Ecclesiastes 1: 1-18, the ethical themes that the author of Ecclesiastes used are explored and paralleled to similar views found in postmodernism. Together, these biblical and postmodern thoughts illustrate how a strong environmental ethic can be formed that counters the modernistic worldview of controlling creation. The outcome of this research is to integrate aspects of postmodern thought with the book of Ecclesiastes to present a theological ethical basis from which a Christian can view and act towards creation.<br>Systematic Theology & Theological Ethics<br>M.Th. (Theological Ethics)