Missiology is about God's call and his sending forth of people to do his will. His call is always linked to his purpose. Thus, the primary purpose of God is salvation. And his salvation is all embracing. Similarly, the Church is the sacrament of salvation and is mandated to proclaim faith and salvation to all. Hence, the mission of God (missio Dei) takes place in the Church, and is implanted by the Church in the world (missiones Ecclesiae). The mission which Jesus gives to the Church is made possible by his own mission (missio Christi), and thus has its foundation in God. The history of the Catholic Diocese of Bethlehem begins with the German Missionaries of the Congregation of the Holy Spirit (Spiritans). Importantly, for the Spiritans, the growth of the diocese depended upon the training of the lay people to teach catechism, to lead Priestless Sunday services and gradually by the training of the local clergy as well. The present situation in the Catholic Diocese of Bethlehem is the seemingly shallow understanding of faith and mission, and also the dwindling number of Catholics. This is clearly evident in the number of baptisms in the baptismal register and the head counts on Sundays. Nevertheless, the diocese is still called to preach the Good News to the poor and the oppressed. This thesis assesses the efforts of the pioneers (German Missionaries) as well as the current situation in the Catholic Diocese of Bethlehem, and recommends a paradigm shift for the future. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015

Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Jean Anel Joseph.pdf: 1830488 bytes, checksum: 69dd94dfa8ad792d6729a90c8f0ee413 (MD5) Previous issue date: 2015-02-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The mission received from Jesus Christ (cf. Mt 29, 19-20) has been accepted by the universal church, and is effective in the activity and outreach of each particular church. Therefore, we understand that a church becomes particular when it can take local cultural elements and incorporate them in the enculturation of the Gospel in this local reality. Indeed, the mission of making Jesus Christ known to the ends of the earth experiences many challenges regarding the languages, mentalities, political environments and cultures. It is in the process the enculturation, that Jesus Christ may be incarnated in a mission to liberate and to save the humanity. However, the process of evangelization is not always free of evangelizers cultures conceptions and, almost always the native people s cultures were fought, ignored, or repressed. This research studies the Haitian reality in the cultural shock between the process of Christian evangelization and voodoo. We try to contextualize both voices of the local church as their own writings on the international scene and also the vast theological thought of that time. We show also the work of the black leaders to insure recognition of the black culture, defending it against all prejudices, charges of fetishism, witchcraft and other issues combated the black culture where the voodoo is a form of expression. After analyzing the way the local church related to voodoo and the inspiration of the second Vatican Council, we search for pointing out possible alternatives that can lead a harmony between the two religions that are currently under the law, with the same degree of importance. We do not ignore the presence of other religions, but we place our focus on studying the pastoral elements that may make for a possible way to overcome the current challenges. This is demanded in the new plural context Haitian reality, especially since the legal recognition of Voodoo as a Religion and the arrival of new religions with the UN mission in Haiti since 2004. The conclusion underlines the hypothesis that A return to preconciliar practices can only hinder the activity of the local church if it wants to be in tune with the universal mission of the church and especially if it intends to respond to the appeal of the Continental Magisterial, and more specifically to the Aparecida Conference that calls for a pastoral conversion as required in response to the signs of the times / A missão recebida de Jesus Cristo (cf. Mt 29, 19-20) é assumida pela Igreja Universal e é efetiva na atividade de cada Igreja local. No entanto, entendemos que uma Igreja se torna particular quando chega à maturidade de assumir elementos culturais locais e se empenha na inculturação do Evangelho nesta determinada realidade. Com efeito, a missão de fazer conhecer Jesus Cristo até os confins da terra enfrentou desafios de línguas, mentalidades e culturas. É a partir do processo da inculturação que podemos verdadeiramente propor um Jesus Cristo encarnado com a missão de libertar e salvar o gênero humano. Mas, nem sempre, o processo da Evangelização está livre de concepções culturais dos seus evangelizadores e, na maioria das vezes, as culturas dos povos nativos foram combatidas ou ignoradas. Esta pesquisa estuda a realidade haitiana no choque cultural entre o processo da evangelização cristã e o Vodu. Tentamos contextualizar tanto o discurso da Igreja local como os seus próprios escritos no cenário internacional e também o vasto pensamento teológico daquela época. Expomos também o trabalho dos negros pelo reconhecimento da cultura negra, defendendo-a contra todo o preconceito de cultura atrasada, de juiz de valor de fetichismo, bruxaria e tantos outros títulos que foram empenhados para combater a cultura negra onde, o Vodu, é uma forma de expressão. Depois de analisar o modo com que a Igreja local desempenhava a sua atividade missionária em relação ao Vodu e à luz do Vaticano II, procuramos apontar possíveis saídas de posicionamentos que podem levar a uma convivência entre as duas religiões que atualmente se encontram, perante a lei, sob o mesmo grau de importância, mas teologica e soteriologicamente, procuramos afirmar a superioridade de Jesus Cristo. Nós não ignoramos a presença das outras religiões, mas nós colocamos nosso foco em estudar e apresentar elementos pastorais para uma possível superação dos desafios atuais, neste novo contexto plural que pinta a realidade haitiana, com o reconhecimento jurídico do Vodu como Religião e a chegada de novas confissões religiosas com a missão da ONU presente no Haiti desde 2004. Enfim, salientamos a hipótese de que a volta às práticas pré-conciliares só podem prejudicar a atividade da Igreja local se ela quiser estar em sintonia com a missão universal da Igreja e, principalmente, se ela pretende responder ao apelo do Magistério Continental e mais especificamente a Aparecida que clama por uma conversão pastoral como resposta adaptada aos sinais dos tempos atuais

This study seeks to discover more specifically how the Bible, rather than traditions, comfortable habits, or past practices, should guide us in achieving qualitative and quantitative church-growth in the Vaal Triangle, and in doing so to investigate different models, with the view of suggesting one typical to the conditions in the area. The literature review revealed that the local churches as they exist today are in disrepute. Together with other societal institutions, they are suspect, distrusted and no longer accepted at face value. Moreover, different societies or associations of Christians are found claiming to themselves and denying to others, the character and privilege of a Christian church; and opinions widely differing from each other are held as to the meaning of the word Church. In our time the word church has assumed various contemporary uses: the place of worship, a particular denomination, an area or nation, the universal body of believers, a local group of believers. Recourse to Scriptures must be sought for ecclesiastical formulations. The contextual study has revealed that the Vaal Triangle is characterised by differences in ethnic origin, language, and religion. Another feature about the Vaal Triangle is that some families are religiously bi-cultural i.e., members of the same family unit belong to different religious persuasions. In other instances the members of the same family unit belong to different denominations. This difference in church affiliation is as a result of various (and often confusing) church practices in the area. Moreover, there are a number of groups in existence in the Vaal Triangle called 'the Church' but certainly are not what the Lord said he would build, nor do they measure up to what the New Testament means when it speaks of the Church. This study endeavours to think afresh biblically and theologically, about the nature, structure and dynamics of the Local Church in the Vaal Triangle. The model proposed in this study namely, the Pastoral Family Model (PFM) seeks to integrate the whole life and witness of the Local Church in a balanced and co-ordinated way. This model uses all members of the household of God who can contribute to the growth of the Local Church by penetrating the community in other ways. / Thesis (Ph.D. (Biblical Studies))--North-West University, Vaal Triangle Campus, 2009.

This study seeks to discover more specifically how the Bible, rather than traditions, comfortable habits, or past practices, should guide us in achieving qualitative and quantitative church-growth in the Vaal Triangle, and in doing so to investigate different models, with the view of suggesting one typical to the conditions in the area. The literature review revealed that the local churches as they exist today are in disrepute. Together with other societal institutions, they are suspect, distrusted and no longer accepted at face value. Moreover, different societies or associations of Christians are found claiming to themselves and denying to others, the character and privilege of a Christian church; and opinions widely differing from each other are held as to the meaning of the word Church. In our time the word church has assumed various contemporary uses: the place of worship, a particular denomination, an area or nation, the universal body of believers, a local group of believers. Recourse to Scriptures must be sought for ecclesiastical formulations. The contextual study has revealed that the Vaal Triangle is characterised by differences in ethnic origin, language, and religion. Another feature about the Vaal Triangle is that some families are religiously bi-cultural i.e., members of the same family unit belong to different religious persuasions. In other instances the members of the same family unit belong to different denominations. This difference in church affiliation is as a result of various (and often confusing) church practices in the area. Moreover, there are a number of groups in existence in the Vaal Triangle called 'the Church' but certainly are not what the Lord said he would build, nor do they measure up to what the New Testament means when it speaks of the Church. This study endeavours to think afresh biblically and theologically, about the nature, structure and dynamics of the Local Church in the Vaal Triangle. The model proposed in this study namely, the Pastoral Family Model (PFM) seeks to integrate the whole life and witness of the Local Church in a balanced and co-ordinated way. This model uses all members of the household of God who can contribute to the growth of the Local Church by penetrating the community in other ways. / Thesis (Ph.D. (Biblical Studies))--North-West University, Vaal Triangle Campus, 2009.

This study seeks to discover more specifically how the Bible, rather than traditions, comfortable habits, or past practices, should guide us in achieving qualitative and quantitative church-growth in the Vaal Triangle, and in doing so to investigate different models, with the view of suggesting one typical to the conditions in the area. The literature review revealed that the local churches as they exist today are in disrepute. Together with other societal institutions, they are suspect, distrusted and no longer accepted at face value. Moreover, different societies or associations of Christians are found claiming to themselves and denying to others, the character and privilege of a Christian church; and opinions widely differing from each other are held as to the meaning of the word Church. In our time the word church has assumed various contemporary uses: the place of worship, a particular denomination, an area or nation, the universal body of believers, a local group of believers. Recourse to Scriptures must be sought for ecclesiastical formulations. The contextual study has revealed that the Vaal Triangle is characterised by differences in ethnic origin, language, and religion. Another feature about the Vaal Triangle is that some families are religiously bi-cultural i.e., members of the same family unit belong to different religious persuasions. In other instances the members of the same family unit belong to different denominations. This difference in church affiliation is as a result of various (and often confusing) church practices in the area. Moreover, there are a number of groups in existence in the Vaal Triangle called 'the Church' but certainly are not what the Lord said he would build, nor do they measure up to what the New Testament means when it speaks of the Church. This study endeavours to think afresh biblically and theologically, about the nature, structure and dynamics of the Local Church in the Vaal Triangle. The model proposed in this study namely, the Pastoral Family Model (PFM) seeks to integrate the whole life and witness of the Local Church in a balanced and co-ordinated way. This model uses all members of the household of God who can contribute to the growth of the Local Church by penetrating the community in other ways. / Thesis (Ph.D. (Biblical Studies))--North-West University, Vaal Triangle Campus, 2009.

Thesis (D. Min.)--Dallas Theological Seminary, 2001. / Includes abstract. Includes bibliographical references (leaves 121-125).

Thesis (D. Min.)--Dallas Theological Seminary, 2001. / Includes abstract. Includes bibliographical references (leaves 121-125).

[pt] A trajetória da Igreja Local de Campos no pós Concílio. Estudo Teológico Pastoral sobre seus atuais desafios e exigências. A Lumem Gentium redescobre a Igreja Local por sua volta às fontes bíblico-patrística e redifine a compreensão da Igreja Universal como comunhão de Igrejas Locais. A Igreja Universal é também comunhão hierárquica pondo acento no bispo como elo de ligação e integração das Igrejas Locais com a Igreja Universal. A Igreja Local, presidida pelo bispo, é o lugar teológico da recepção conciliar cujo papel preponderante da ação pastoral episcopal interferirá diretamente na construção do ser eclesial e na comunhão ou não da Igreja Local com a Igreja Universal. A Igreja Local de Campos mantevese, num primeiro momento, nos moldes tridentino. A seguir, a mudança do bispo local ocasionou conflitos internos com os presbíteros e o laicato de linha tradicional. Este grupo tradicionalista separa-se oficialmente da Igreja Universal pela Ordenação de bispos sem mandato pontifício. Num terceiro momento, o grupo tradicionalista volta à comunhão com a Igreja Universal através da criação da Administração Apostólica dentro da Igreja Local de Campos. São duas Igrejas com dois bispos para um só povo de Deus. Os desafios pastorais emergem da busca da Unidade na diversidade que exprimam a visibilidade da Comunhão Universal. Cabe à Igreja Local e à Administração Apostólica principiar um maturescente caminho de comunhão eclesial cujas exigências estão presentes nos elementos que as edificam como Igrejas cuja perspectiva pastoral é o cultivo da espiritualidade de comunhão entre os presbíteros e o laicato. / [en] The trajectory of the Local Church from Campos after Council. Pastoral theological study about their challenges and requirements. The Lumem Gentium rediscovering the Local church for his return to biblical sources-patristics and redifine understanding of the Universal Church as communion of local churches. The Universal Church is also hierarchical communion with the Bishop as putting the accent and integration of local churches with the Universal Church. The Local church, headed by the Bishop, is the theological place of receipt reconcile whose predominant episcopal pastoral action to interfere directly in the construction of the Church and in communion or non Local Church with the Universal Church. The Local Church remained fields, a first time tridentino in moulds. Next, the local bishop cange caused internal conflicts with the priests and laicato the line traditional. This group tradicionalista is Universal Church officially by ordering bishops without Pontifical mandate. The third time tradicionalista group back to communion with the Universal Church through the creation of Apostolic Administration within the Local Church of fields. There are two churches with two bishops to one people of God. Pastoral emerging challenges of seeking unity in diversity that express Universal communion visibility. The Local church and the Apostolic Administration beginning an ecclesial communion path maturescente whose requirements are present on the elements that together build up as churches whose pastoral perspective is the cultivation of the spirituality of communion to the priests and the laicato.

This thesis examines the reasons why certain Protestant churches in Taiwan during the martial law period advocated democratization, while others did not. It uses an institutional and organizational theory to better understand the inner workings of these churches to understand their norms and values in terms of their overall group culture. This is set against previous English-language research that focused primarily on the ideals of essentialized or reified religions, broadly defined, without looking at the variations that exist between different churches. It argues that in order to understand the actions of these churches towards democratization, we must look at the whole of each organization. The norms and values, on their own, are insufficient to explain their motivations.

The premise of this research is that the local church is called to play a major role in the transformation process of the local community in which it is called to work. This call is rooted in its nature and mission. The outcome of this research is to develop a model of how to do theology in a local community context, what is described in these pages as “Community-Sensitive Church Model”. This premise is developed by revisiting the concept of church and social transformation, church engagement with society throughout history and through analyzing the community of praxis before attempting to develop the model that makes of a local church an agent of social transformation. Lofdal Community Church is presented as an implementation of this model in Maitland. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / unrestricted