Text in German / Zusammenfassung Das heute zu Russland gehörende Kaliningrader Gebiet gehörte vor dem zweiten Weltkrieg mit der Hauptstadt Königsberg Ostpreußen. Nach dem zweiten Weltkrieg wurde Königsberg 1945 mit einem Teil des Ostpreußengebiets Russland zugeteilt. Am 4. Juli 1946 wurde Königsberg in Kaliningrad umbenannt und damit eine neue Epoche für das Gebiet eingeleitet. Nach dem Krieg wurden alle Deutschen nach Deutschland deportiert und mit Russen aus Westrussland besiedelt. Unter den umgesiedelten Leuten kamen auch Christen mit, die sich in Kaliningrader Gebiet ansiedelten und begannen ihren Glauben zu leben. Bald darauf organisierten sie sich in kleinere Gruppen und bemühten sich Präsenz nach außen hin zu zeigen. Besonders in den 1990er Jahren erlebte das Kaliningrader Gebiet ein reges Wachstum der evangelikalen Gemeinden. Das Ziel der vorliegenden Arbeit ist, diese evangelikalen Gemeinden auf ihre Präsenz nach außen, ihr inneres Gemeindeleben, ihre evangelistischen und sozial-diakonischen Bemühungen hin empirisch mittels Interviews zu untersuchen und die Ergebnisse aus missions-theologischen Perspektive zu reflektieren. Summary The area of Kaliningrad, which belongs to Russia today, was with it´s capital Königsberg a part of Ostpreußen before the second world war. 1945, after the second world war, Königsberg and parts of the area of Ostpreußen became a part of Russia. On July 4th in 1946 Königsberg was renamed into Kaliningrad and so a new era was instituted for this area. After the war all Germans were deported to Germany and the area was recolonized with Russians from Westrussia. Among these settlers there even were christians, who settled down in Kaliningrad and began to act out their beliefs. Especially in the 1990ties Kaliningrad experienced a large growth of evangelical churches. Not long after that, they organized themselves in small groups and tied to be a representative outwards. The intention of the present dissertation is the empirical analysis of these churches by dint of interviews; Especially the analysis of how the churches represent theirselves outwards and how they endeavor in regard of social deaconry. The deliverables has been deliberated from the perspective of theological mission. / Christian Spirituality, Church History and Missiology / M.Th.

This study is on the influence of Biblical teaching and church participation on marital commitment and adjustment of Evangelical intercultural couples of Filipinas with North American Caucasian husbands. The project is based on literature research and fieldwork. Consideration was given to literature on intercultural marriage, Biblical theology on intercultural marriage, and on pertinent Philippine and North American mainstream cultural values. The sample in the field research consists of 23 couples. Each spouse was interviewed by phone for one hour. Thus, 46 one-hour interviews were conducted that included assessment of demographic and church activity data; levels of the couples' marital commitment and adjustment, and a personal interview. The study found that Biblical teaching functioned as a constraining force against divorce, as the principle for unconditional sacrificial love, and as a guiding principle in dealing with differences and adjustments. It was the foundation on which the couples attempted to establish common values for their marriage life. Joint church participation that is adequate gave them a sense of extended family; a sense of being rooted and belonging together as a couple and their children; and spiritual nurture. It helped establish a common Evangelical Christian identity, regardless of their diverse cultures or previous religious backgrounds. The study also points to potential improvements for churches in ministering to intercultural couples. / PRACTICAL THEOLOGY / DTH (PRACTICAL THEOLOGY)

Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS. / New Testament / D.Th. (New Testament)

One of the distinguishing marks of American Evangelicalism is a commitment to the Bible as the only authority for faith and practice. A question often debated is whether the Bible should be viewed as inerrant, and if so, how the concept of inerrancy should be understood. This study suggests that the concept of inerrancy should be maintained, but that the concept must be understood in accordance with the way in which the biblical materials present the concepts of truth and its opposite. The value of the doctrine of inerrancy must be found in a better understanding not only of the didactic portions but also of the phenomena ofthe biblical materials. The first chapter of this study looks at nature American Evangelicalism and considers the historical development of the doctrine of the inerrancy of the Bible. The next three chapters consider in turn each of three divisions within American Evangelicalism about the understanding and usage of the doctrine of inerrancy: Complete Inerrancy, Conditional Inerrancy, and Limited Inerrancy. Complete Inerrancy is the most rigid of the three, maintaining that in the original writings of the Bible there were no errors, neither in spiritual nor in secular matters. Conditional Inerrancy conditions the understanding of inerrancy by the intent and purpose for the Bible as understood from the phenomena ofthe texts. The focus is shifted from the autographs of the Scripture to the texts which the contemporary person has to read and study. Limited Inerrancy limits the usage both of the term and of the concept inerrant in relation to the Bible, preferring the descriptor infallible, arguing that neither in the original writings nor in the present texts of the Bible is inerrancy to be found. There are errors in the texts, but they do not take away from the ability of the Bible to accomplish its divine purpose ofbringing people into contact with the Redeemer God. The last chapter draws from the analysis of the arguments within American Evangelicalism material needed to construct a redefined concept of inerrancy which maintains its importance. / Philosophy, Practical & Systematic Theology / D. Th. (Systematic Theology)

German text / Die ökumenische Bewegung weltweit steht nicht erst seit kurzem vor großen Herausforderungen, nicht nur an der Basis. Kirchenpolitische Interessen, kulturelle Barrieren und in der Tat theologische Differenzen fragen nach dem Kern christlicher Einheit. Vor dieser Aufgabe steht auch und insbesondere die evangelikale Bewegung mit ihrer spezifischen Prägung und Fragestellung im Kontext der weltweiten Christenheit. Innerhalb dieser global betrachtet expandierenden Bewegung begegnet man dem ökumenischen Anliegen mit geteilter Aufmerksamkeit, offener Kritik und völliger Abstinenz. Mithilfe der Darstellung der Unionsbemühungen des Reformators Martin Bucer, insbesondere seiner theologischen Motive, wird ein hoffentlich weiterführender Gesprächsbeitrag für die Ökumene-Debatte im modernen Evangelikalismus geliefert. / World-wide ecumenicism has to challenge big issues for a long time now. Church-political interests, cultural frontiers and, of course, theological differences search for the center of christian unity. Especially evangelicalism as a part of world-wide christianity has to face this challenge with its specific character. Within this expanding movement, a variety of viewpoints exist with regard to ecumenicism: divided attention, open criticism and neglection. Martin Bucer as ecumenical pioneer in the period of reformation elaborates a fresh approach towards the evangelical ecumenicism-debate. His theological motives build the center of this dissertation. / Philosophy & Systematic Theology / M. Th. (Systematic Theology)

Since the publication of the book The Screwtape Letters in 1942, ‘C. S. Lewis’ has been a widely recognized name in both Britain and the United States. The significance of the writings of this scholar of medieval literature, Christian apologist and author of the children’s books The Chronicles of Narnia, while widely recognized, has not previously been investigated. Using a wide range of sources, including archival material, book reviews, monographs, articles and interviews, this dissertation examines the reception of Lewis in Britain and America, comparatively, from within his lifetime until the recent past. To do so, the methodology borrows from the history of the book and history of reading fields, and writes the biography of Lewis’s Mere Christianity and The Chronicles of Narnia. By contextualizing the writing of these works in the 1940s and 1950s, the evolution of Lewis’s respective platforms in Britain and America and these works’ reception across the twentieth century, this project contributes to the growing body of work that interrogates the print culture of Christianity. Extensive secondary reading, moreover, permitted the investigation of cultural, intellectual, social and religious factors informing Lewis’s reception, the existence of Lewis devotees in America and the lives of Mere Christianity and The Chronicles of Narnia in particular. By paying close attention to the historical conditions of authorship, publication and reception, while highlighting similarities and contrasts between Britain and America, this dissertation provides a robust account of how and why Lewis became one of the most successful Christian authors of the twentieth century.

Doctor of Philosophy / This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.

Doctor of Philosophy / This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.

Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS. / New Testament / D.Th. (New Testament)

What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. Then an Evangelical demonology itself is constructed. After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)