Thesis (M.S.)--University of Wisconsin--Madison, 1971. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1973. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

My research explores nation building, religious conflict and Christian democratization in Post-earthquake Haiti. Christians I spoke with blamed Vodou for the destructive quake. In Haiti, Vodouisants now require UN protection to practice their faith. The thick religious tension in Haiti post-earthquake could portend deep political riffs and dangerous religious persecution. What is more, the quake has effectively shut down government, leaving in its wake essentially an NGO Republic. Moreover, some sectors of the population, particularly the very poor in the black majority, have been converting to evangelical Christianity at very high rates. About the conversions Vodouisants say, "Kay koule twompe soley soley men li pa twompe lapil." A leaky house can fool the sun, but it can't fool the rain. I took this notion of a leaky house from the discussion with a Vodouisant research participant who often compared the massive conversions to an incomplete and quick cover for the inner turmoils of the Haitian subject. I expanded this phrase to work as analogy for the significant evangelical/NGO infrastructure in Haiti. Can this leaky house last as the pseudo-governmental body of Haiti? Problem: A devastating 7.0 Earthquake rocked Haiti on January 12th, 2010. By January 24th, at least 52 aftershocks measuring 4.5 or greater had been recorded (CBS News 2010). Cite’ De Soleil has turned into a devastating battleground-- Vodouisants against Christians. Christian evangelicals have a carte blanche to intervene into the lives of devastated Haitians, also into the Haitian government. Struggling with insufficient capacity in the face of overwhelming poverty and environmental disasters, the Haitian government has capsized in what many are calling a religious coup d’état. At least 10,000 religious non-governmental organizations (NGOs) are operating in Haiti. Against this background, the actual hypothesis to be tested in this research is that the conversion from Vodou to most sectors of evangelical Christianity and the subsequent violence against Vodou practitioners is, in the case of some of my research participants, actually a modality for expatriation from, or incorporation into, the New Haitian body politic.

Thesis (Ph.D.)--Boston University / The purpose of the investigation was to determine how communicants of the religious body, Plymouth Brethren II, the Open Brethren, have perceived the meaning of membership. An assembly in Massachusetts and three assemblies in Missouri were chosen as examples. From these assemblies fifty-one individuals were chosen for personal interviews. They were selected in such a manner that the numbers of people in the cross-section reflected the observed proportion of age and sex differences in the assemblies studied. The Brethren are a religious body who originated in Dublin about 1827. They are called Plymouth Brethren by those outside the fellowship. Assemblies of the body were gathered in England at an early date, and the movement can be found in most of the English-speaking countries of the world. The assemblies are characterized by a dispensationalist theology, a strict social code of conduct, and an organization, or lack of it, patterned on their interpretation of the New Testament church. There are no clergy, no boards. Each missionary goes out on his own by faith. The movement has been riven by schism over the years. The Open Brethren is the largest of the Brethren groups [TRUNCATED]

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This work is a reflection about and case study in Apostolicity. It is also about the power of an individual to be a change agent in socio-political contexts. Its subject is Dr. Michael Cassidy who is founder and former international team leader of African Enterprise, an international Evangelistic organisation, that partner with churches in Africa to foster the growth of the Christian movement in cities through its ten national indigenous teams spread through Africa. Cassidy is also regarded as a prominent Evangelical leader at home and abroad, and is a strong influence in the Lausanne movement. The thesis traces the ministry of Cassidy in his years leading up to the founding of the work and his nearly 50 years of witness in the turbulence of Africa and South Africa during and after the Apartheid years. This historical review has special interest for the ecumenical witness of the church in its fight against Apartheid through great conferences like The Durban Congress on Mission and Evangelism 1973, The South African Christian Leadership Assembly (SACLA l and SACLA ll), the National Initiative for Reconciliation and the Rustenburg Church Consultation. In the research the theological, missiological and philosophical motifs of Cassidy’s work are discussed, with special attention to the issues of truth and the socio-political implications of love. The thesis also describes Cassidy’s involvement in the Marriage Alliance and the struggle to bring a biblically based outcome to the South African legislation on the matter of gay marriage. Cassidy’s worldview and his spirituality, weighed against the current debate on these issues, are examined. A primary interest expressed in the thesis is the concept of Lay Apostolicity, a concept that was powerfully raised by Cassidy whose ministry has been as a layman who has not been ordained. The structures for mission are deeply examined from Protestant and Catholic perspectives. The writer argues that Cassidy’s ministry has special value as a model and example for others in understanding and participating in the apostolic ministry of the ordinary Christian man and woman in the local church or in the working context. The thesis takes as its leitmotif the Prayer of Jesus in John 17 - and the life of Cassidy is discussed alongside reflections of and in relation to Jesus’ prayer for in his Apostles ( and those who follow) in the hours before his passion. The ‘marks’ in Jesus’ prayer have been identified as: Mission, Glory, Unity, Love, Truth, Holiness, Spirituality, Joy, Successive Chapters on each of these appear in the thesis. An analysis of Cassidy’s witness and mission was made through a survey with 120 respondents to measure the effect of Cassidy’s ministry. The chapter on Joy deals with this. The final chapters deal with an assessment of Cassidy’s life and work. The first of these looks at the dynamics of leadership and a critical assessment of his peers and others. The last chapter on “The measure of the man” attempts to list and clarify special significances, abilities and characteristics that have contributed to a unique calling and contribution to our understanding of Lay Apostolicity. / Thesis (PhD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

Frontier Internship in Mission (FIM) was an experimental mission project conceived of and run by Presbyterian Student World Relations director Margaret Flory between 1961 and 1974. It was broadly ecumenical in concept and execution and closely tied to the World Student Christian Federation community. Recent college or seminary graduates were assigned to live and work with local people who were connected in some way to the global ecumenical network and who had invited them. They worked on projects mutually agreed upon, usually for two years. One hundred fourteen of the 140 Americans who originally participated and eight of the original 20 international participants were interviewed for this study. Their narratives about their life histories and experience during and after these international partnerships offer an intimate look at one group of largely mainline Protestant Americans born in the 1930s and 1940s, and the social and religious institutions that were their avenues to engagement with the wider world at a time of cataclysmic change. Over the thirteen years of FIM program operation considered here, conditions in the forty-eight different countries where Frontier Interns (FIs) served were transformed by movements for independence and by escalating covert and overt American intrusions. The core of this dissertation presents regionally-organized internship case studies highlighting the impact of those encounters on the FI’s Christian and American identities . It also analyzes the rejection of their witness when they returned home. Moving forward with their lives, Frontier Interns reaffirmed their commitment to “right relations” of mutual respect across difference and most often gravitated to social roles as bridge-builders and interpreters, domestically and internationally. The strong internal opposition to global ecumenism that had developed in some mainline Protestant churches changed the relationship of many FIs to those churches. It is argued here that the Frontier Interns’ experience highlights a societal shift from a moral order based on covenant or social contract to one that privileged the unrestrained exercise of power and interests. A covenantal commitment to mutual global partnerships is central to who the FIs are, their internships, and what they did with their lives subsequently.

劉劍玲. / "2004年7月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻(leaves 158-163). / "2004 nian 7 yue". / Abstracts in Chinese and English. / Liu Jianling. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 158-163). / Chapter 第一章 --- 導論 / Chapter 1.1 --- 理論背景 --- p.3 / Chapter 1.2 --- 硏究問題及意義 --- p.6 / Chapter 1.3 --- 香港的宗教情況 --- p.7 / Chapter 1.4 --- 硏究方法 --- p.9 / Chapter 1.5 --- 論文內容安排 --- p.11 / Chapter 第二章 --- 相關文獻回顧 / Chapter 2.1 --- 背景討論：靈性的復興 --- p.17 / Chapter 2.2 --- 靈性與宗教性的二分 --- p.19 / Chapter 2.2.1 --- 二分對學者立論的影響 --- p.21 / Chapter 2.2.2 --- 靈性與宗教性二分的問題 --- p.22 / Chapter 2.2.3 --- 從棲居到探索 --- p.24 / Chapter 2.3 --- 第三條出路？反思式靈性與實踐爲本式靈性 --- p.26 / Chapter 2.3.1 --- 反思式靈性 --- p.27 / Chapter 2.3.2 --- 金律基督徒 --- p.28 / Chapter 2.3.3 --- 生活式宗教 --- p.29 / Chapter 2.3.4 --- 實踐爲本式靈性 --- p.31 / Chapter 2.4 --- 靈性的群體面向 --- p.33 / Chapter 2.4.1 --- 樂觀派：個人主義與群體相融 --- p.33 / Chapter 2.4.2 --- 悲觀派：群體乃個人主義的延伸 --- p.35 / Chapter 2.4.3 --- 新式靈性與群體的互動 --- p.37 / Chapter 2.5 --- 論文框架 --- p.39 / Chapter 第三章 --- 組織介紹 / Chapter 3.1 --- 歷史源流 --- p.43 / Chapter 3.1.1 --- WSCF的創立與發展 --- p.43 / Chapter 3.1.2 --- SCMHK的起源與發展 --- p.44 / Chapter 3.2 --- 組織架構 --- p.44 / Chapter 3.3 --- 財政收入及會員資料 --- p.47 / Chapter 3.4 --- 事工與活動簡介 --- p.48 / Chapter 第四章 --- 靈性追尋的開展 / Chapter 4.1 --- 超虔誠基督徒 --- p.51 / Chapter 4.2 --- 晴天霹靂 --- p.52 / Chapter 4.3 --- 保守的福音派教會 --- p.54 / Chapter 4.4 --- 遇上了群體 --- p.55 / Chapter 4.4.1 --- 古怪的群體 --- p.56 / Chapter 4.4.2 --- 人找群體還是群體找人？ --- p.57 / Chapter 第五章 --- 靈性的展現：深層反省 / Chapter 5.1 --- 學院中的群體 --- p.61 / Chapter 5.2 --- 對話的藝術 --- p.67 / Chapter 5.2.1 --- 對話的場境 --- p.69 / Chapter 5.2.2 --- 宗教對話 --- p.70 / Chapter 5.3 --- 道德判別的標準 --- p.71 / Chapter 5.3.1 --- 欣賞與尊重 --- p.72 / Chapter 5.3.2 --- 處境的智慧 --- p.74 / Chapter 5.3.3 --- 與上帝相遇 --- p.75 / Chapter 5.4 --- 當理性遇上群體 --- p.76 / Chapter 5.4.1 --- 幽默的規範 --- p.77 / Chapter 5.4.2 --- 精神分裂症 --- p.78 / Chapter 第六章 --- 靈性的展現:靈性運動 / Chapter 6.1 --- 教會與關社 --- p.83 / Chapter 6.1.1 --- 明荃的經歷 --- p.84 / Chapter 6.1.2 --- 當關社信徒遇上SCM --- p.86 / Chapter 6.2 --- 身分運動 --- p.87 / Chapter 6.2.1 --- 狂「插」的群體 --- p.87 / Chapter 6.2.2 --- 各式體驗團 --- p.88 / Chapter 6.2.3 --- 把體驗帶回群體 --- p.89 / Chapter 6.2.4 --- 「國際高峰會」 --- p.90 / Chapter 6.2.5 --- 打坐靈修？ --- p.91 / Chapter 6.2.6 --- 泰澤崇拜 --- p.94 / Chapter 6.2.7 --- 與邊緣群體接觸 --- p.95 / Chapter 6.3 --- 靈性的運動 --- p.96 / Chapter 6.3.1 --- 靈性與關社的關係 --- p.97 / Chapter 6.3.2 --- 豈只靈運？ --- p.98 / Chapter 6.4 --- 先鋒黨的問題 --- p.101 / Chapter 第七章 --- 靈性的展現：我仍是基督徒 / Chapter 7.1 --- 我仍是基督徒 --- p.106 / Chapter 7.2 --- 改革教會 --- p.108 / Chapter 7.2.1 --- 壯烈犧牲 --- p.111 / Chapter 7.2.2 --- 改變教會生態 --- p.112 / Chapter 7.2.3 --- 好景不再 --- p.114 / Chapter 7.3 --- 群體的重要性 --- p.116 / Chapter 7.3.1 --- 理性支援 --- p.116 / Chapter 7.3.2 --- 「存在」支援 --- p.117 / Chapter 7.3.3 --- 另類靈性培育法 --- p.118 / Chapter 7.3.4 --- 「甚麼都可以」的平台 --- p.118 / Chapter 7.3.5 --- 合一運動傳統的支援 --- p.119 / Chapter 7.4 --- 公義崇拜 --- p.120 / Chapter 7.4.1 --- 祈禱的爭論 --- p.122 / Chapter 7.4.2 --- 我不懂得祈禱了 --- p.123 / Chapter 7.4.3 --- 學生組織的限制 --- p.123 / Chapter 7.4.4 --- 沒有教會的日子 --- p.124 / Chapter 7.5 --- 靈性與宗教性的討論 --- p.125 / Chapter 第八章 --- 結語 / Chapter 8.1 --- 總結討論重點 --- p.128 / Chapter 8.1.1 --- 以「對話」展現靈性 --- p.128 / Chapter 8.1.2 --- 群體的重要性 --- p.129 / Chapter 8.1.3 --- 建制教會情意結 --- p.129 / Chapter 8.2 --- 再思第三條路 --- p.131 / Chapter 8.3 --- 限制與展望 --- p.132 / Chapter 8.4 --- 最後的話 --- p.132 / 附錄一 --- p.133 / 附錄二 --- p.147 / 附錄三 --- p.150 / 附錄四 --- p.155 / 參考書目 --- p.158

This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message. / Philosophy, Practical and Systematic Theology / D. Phil. (Theology)

Text in English / This dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students. / Christain Spirituality, Church History & Missiology / M.Th. (Missiology)