This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

Mémoire numérisé par la Direction des bibliothèques de l’Université de Montréal Université de Montréal (programme en extension avec l'université du Québec à Chicoutimi) / C'est le vent qui souffle dans les feuilles ou la brume au lever du jour, le soleil qui se couche puis la lune et les étoiles qui se lèvent. C'est le vol en plein ciel d'un oiseau ou la course folle des fourmis sur le sol. La nature enveloppe notre existence. Elle marque depuis le commencement, la vie des humains en les nourrissant et les protégeant. Elle a ses odeurs, ses bruits, ses couleurs, ses humeurs. Depuis que je suis toute petite qu'elle me fascine. Je ne me lasse jamais de l'observer, de m'émerveiller devant elle. Elle est pour moi une véritable passion qui m'a permis de mieux me connaître, de m'ouvrir aux autres, de surpasser mes peurs et mes limites. Elle m'a appris à vivre le moment présent, à découvrir la simplicité, la beauté et l'authenticité de la vie. Au point de départ de ce parcours de deuxième cycle, de mon besoin de comprendre, se trouve cette complicité avec la nature et plus spécifiquement ma rencontre avec la montagne. En effet, cette dernière m'a le plus appris et plus spécifiquement mon expédition au mont McKinley. Le mont McKinley, de son nom indien Denali, est le plus haut sommet en Amérique du Nord. Située en Alaska, elle est renommée comme une des montagnes les plus froides au monde (car elle se situe près du cercle polaire). Elle fait plus de 6 194 mètres. C'est après deux ans de travail, d'entraînement et de recherche de commanditaires que nous avons été déposés, le 5 mai 1990, sur le glacier de Denali. L'aventure prenait maintenant toutes ses formes. Pour cette expédition, chaque membre de l'équipe, composée de six hommes et une femme, transportait sa charge et l'équipement commun était partagé en sept. Nous voyagions en parfaite autonomie. Tout se trouvait dans les sacs à dos et les traîneaux. Étant une montagne de haute altitude, nous avons donc dû nous acclimater à l'altitude et la logistique était donc de monter par pallier, pour porter de la nourriture plus haut et de redescendre plus bas pour dormir. Nous y avons passé vingt-huit jours. Vingt-huit jours à marcher dans la neige sous le poids du sac à dos et du traîneau m'a amené au plus profond de moi. Demeurer sous la tente en espérant qu'elle ne cédera pas sous le vent, escalader la tête fixée au sol pour ne pas voir le paysage blanc qui ne finissait pas, croiser d'autres équipes avec laquelle tu crées des liens, des amitiés, mais qui ne reviendront jamais, m'ont amené à me poser des tas de questions...Était-ce la quête de l'absurde ou de l'absolu ? Est-ce la faim de l'aventure ou de l'inconnu qui me poussait sans cesse à avancer ? Est-ce la soif de vivre uniquement le moment présent qui me poussait à mettre un pied devant l'autre ? Qui sommes-nous pour aimer danser sur les parois de glace ente la vie et la mort ? Je devais pousser plus loin mon questionnement. Car la montagne était devenue plus qu'un simple terrain de jeu mais un vaste terrain d'apprentissage individuel axé sur la connaissance de soi, la réflexion personnelle, le dépassement de ses limites et de ses peurs ainsi que l'évolution et l'ouverture de la conscience. C'est de ce désir de mieux approcher et de comprendre les enjeux et les défis de cet apprentissage de vie qu'a pris forme ce mémoire de maîtrise. J'ajouterai que le choix de me fixer dans le champ disciplinaire de la théologie n'allait pas de soi, moi qui avais accompli un premier cycle dans le champ de l'activité physique. Mais loin de s'opposer dans l'espace de ce travail, ces deux horizons en sont venus à coïncider et à entrer dans un dialogue fructueux au service de cette soif qui m'habite de comprendre les différentes facettes de l'expérience de la montagne. Quatre chapitres forment l'armature de ce mémoire qui s'inspire directement de la méthode en théologie pratique à savoir : un temps d'observation, une herméneutique de la culture et de différentes traditions religieuses, avec un regard plus singulier sur la tradition judéo-chrétienne. Il convient pour faciliter le travail de lecture de faire un bref survol des différents contenus de ce mémoire.

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Augustine of Hippo argues that all suffering is the result of the punishment of sin. Misinterpretations of his meaning are common since isolated statements taken from his works do give misleading and contradictory impressions. This dissertation assembles a comprehensive account of Augustine’s understanding of the causes of suffering to show that these views are substantive and internally consistent. The argument of the dissertation proceeds by confronting and resolving the apparent problems with Augustine’s views on sin and punishment from within the broader framework of his anthropology and metaphysics. The chief difficulty is that Augustine gives two apparently irreconcilable accounts of suffering as punishment. In the first, suffering is viewed as self-inflicted because sin is inherently self-damaging. In the second, God inflicts suffering in response to sin. This dissertation argues that these views are united by Augustine’s concern with the theme of ‘order.’ The first account, it argues, is actually an expression of Augustine’s doctrine that evil is the privation of good; since good is for Augustine synonymous with order, we can then see why he views all affliction as the concrete experience of disorder brought about by sin. This context in turn allows us to see that, by invoking the notion of divinely inflicted punishment in both its retributive and remedial forms, Augustine wants to show that disorder itself is embraced by order, either because disorder itself must obey laws, or because what is disordered can be reordered. In either case, Augustine’s ideas of punishment may be seen as an expression of his conviction that order in the universe is unassailable. It is hoped that these observations contribute to a greater appreciation not only of Augustine’s theory of punishment, but also of the extent to which the theme of order is fundamental to his thought.

Augustine of Hippo argues that all suffering is the result of the punishment of sin. Misinterpretations of his meaning are common since isolated statements taken from his works do give misleading and contradictory impressions. This dissertation assembles a comprehensive account of Augustine’s understanding of the causes of suffering to show that these views are substantive and internally consistent. The argument of the dissertation proceeds by confronting and resolving the apparent problems with Augustine’s views on sin and punishment from within the broader framework of his anthropology and metaphysics. The chief difficulty is that Augustine gives two apparently irreconcilable accounts of suffering as punishment. In the first, suffering is viewed as self-inflicted because sin is inherently self-damaging. In the second, God inflicts suffering in response to sin. This dissertation argues that these views are united by Augustine’s concern with the theme of ‘order.’ The first account, it argues, is actually an expression of Augustine’s doctrine that evil is the privation of good; since good is for Augustine synonymous with order, we can then see why he views all affliction as the concrete experience of disorder brought about by sin. This context in turn allows us to see that, by invoking the notion of divinely inflicted punishment in both its retributive and remedial forms, Augustine wants to show that disorder itself is embraced by order, either because disorder itself must obey laws, or because what is disordered can be reordered. In either case, Augustine’s ideas of punishment may be seen as an expression of his conviction that order in the universe is unassailable. It is hoped that these observations contribute to a greater appreciation not only of Augustine’s theory of punishment, but also of the extent to which the theme of order is fundamental to his thought.

The main thrust of this dissertation is the development and effectiveness of a pastoral counseling center in an African-American church. Prior to the development of this pastoral counseling center, there were none in an African-American church in the southeast. This document seeks to link the need for pastoral counseling centers to the rich history of care offered by the African-American Church. A consideration of theological issues regarding pastoral counseling and developing pastoral counseling centers is offered in this dissertation. Also, a look at liberation as being the aim of theology is presented. In addition, the theology of the pastoral counselor who developed this center can be found in this dissertation. The factors to be considered when developing a pastoral counseling center in an African-American church are offered in this dissertation. The organizational structure and methodology of this center are also elaborated upon in the document. Included is a description of the various individuals who were directly involved in the development of the pastoral counseling center. Additionally, a description of the church where the center was developed is given which includes a demographic study of the community, a historical view of the host church, and a description of the city where the church is located. To ascertain the effectiveness of the pastoral counseling center, interviews with the senior pastor, the ministerial staff, the advisory committee, and selected clients were conducted. A summary of services rendered at the center over a one-year period is presented in the dissertation. Finally, a comprehensive look at the training and the process of certification of a pastoral counselor is documented. The training of a pastoral counselor is linked to the development and effectiveness of the pastoral counseling center. There is also given a general theory of the development of a pastoral counseling center in an African-American church.