Thesis--University of Pennsylvania. / Bibliography: p. 134-137.

Thesis (Ph. D. in Missiology)--Concordia Theological Seminary, Ft. Wayne, 2001. / Vita. Includes bibliographical references (leaves 470-479) and indexes.

Thesis (Ph. D.)--University of Western Sydney, 2003. / "A thesis presented to the University of Western Sydney in partial fulfillment of the requirements for the degree of Doctor of Philosophy, June, 2003." Includes bibliographical references.

Thesis (doctoral)--Eberhard-Karls-Universität, Tübingen, 2002. / Includes bibliographical references and index.

This thesis explores the role of constituent congregations of Church World Service (CWS) in the process of resettling refugees in the U.S. It is based upon case studies built around a series of interviews conducted with members of three congregations who sponsored African families for resettlement in Minnesota. Reflecting upon the experiences of those interviewed, the discourse considers the efficacy of refugee resettlement as a means for Christian congregations to extend hospitality to strangers. The thesis explores the broader theme of Christian hospitality as a particular activity of the church. Hospitality is approached using the scriptural theme of welcoming the stranger as it is taken up by contemporary theologians. Christine Pohl, author of Making Room, is regarded as a leading authority on hospitality. Much of her research is based on the work of Jean Vanier, founder of the L’Arche communities. This thesis suggests that Pohl’s treatment lacks both a usable definition of hospitality and a sufficient theological framework in which to locate it. In redressing these omissions, Pohl’s work is examined in light of Vanier in order to establish an understanding of what comprises a particularly Christian approach to hospitality. Finally, the thesis proposes that as hospitality is understood as an act instituted by the person of Christ and imbued by the Holy Spirit, it is to be considered an act constitutive of the Church itself. Therefore it is an act necessary to the life of the Church as the Body of Christ. While contemporary research engages with hospitality as such an act, little work has been undertaken how it can be applied at the congregational level. CWS’s model of refugee sponsorship provides congregations with the tangible means by which they may offer hospitality to strangers.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-05-11T12:37:34Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO DEFINITIVA..pdf: 1060899 bytes, checksum: f4e37d8ac8c033db6ea98cbb2e3cd92b (MD5) / Made available in DSpace on 2016-05-11T12:37:34Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO DEFINITIVA..pdf: 1060899 bytes, checksum: f4e37d8ac8c033db6ea98cbb2e3cd92b (MD5) Previous issue date: 2015-09-15 / CAPEs / Este trabalho objetivou compreender de que forma ocorre o processo de conversão entre as mulheres ao neopentecostalismo em Lajedo, cidade localizada no agreste meridional pernambucano a 192 km da capital Recife, tendo como principal mediador nesse processo de conversão os seus próprios maridos. Como forma de compreender a lógica sociocultural de tais conversões e ao próprio sentimento de pertencimento a comunidade religiosa ao qual se filiam, a conversão dessas mulheres, tendo seus esposos enquanto mediador, mostra-se fecundo para estabelecer uma nova análise da lógica da conversão ao cristianismo: o homem mediando a conversão da mulher. Analisarei a conversão desses homens a essas igrejas, e posteriormente mostrarei como eles se tornam mediadores na conversão de suas mulheres, se apresentando para elas como homens renovados após suas conversões. Farei também uma análise dos ritos batismais observados nessas igrejas, ritos direcionados para confirmação da conversão dos novos fiéis. Para realização deste estudo etnográfico utilizou-se metodologicamente a pesquisa qualitativa na medida em que se busca compreender o contexto social e cultural desses casais inseridos na comunidade religiosa. Como recorte etnográfico foi realizado pesquisa de campo na Igreja Universal do Reino de Deus (IURD) e na Igreja Mundial do Poder de Deus (IMPD), além da observação de ritos batismais na Igreja Apostólica Fonte da Vida, igrejas as quais os casais que participaram da pesquisa são filiados. / This study aimed to understand how the conversion process occurs among women in the neo-Pentecostalism Lajedo, a town in the southern wild Pernambuco 192 km away from the capital Recife, the main mediator in this conversion process are their own husbands. In order to understand the socio-cultural logic of such conversions and their own sense of belonging to a religious community which they are affiliated, the conversion of these women, with their husbands as a mediator, it is shown fruitful to establish a new analysis of the conversion logic to Christianity: man mediating the conversion their women. I analyze the conversion of these men to those churches, and then I will show how they become mediators in converting their wives, introducing themselves as men renewed after their conversions. I will do an analysis of the baptismal rites observed in those churches, directed rites to confirm the conversion of new believers. Carrying out this ethnographic study was used methodologically qualitative research on that seeking to understand the social and cultural context of those couples entered the religious community. As ethnographic highlight was carried out a field researching on the Universal Church of the Kingdom of God (UCKG) and the World Church of God's Power (IMPD), and the observation baptismal rites in the Apostolic Fountain of Life Church, churches which couples who participated on the researching are affiliated.

Meeting the psychological needs of the culturally and linguistically different has always posed challenges to mental health providers. The Haitian community in South Florida has been one such group for whom mental health services have been less than readily available. Some reasons include a lack of trust from the community, a pejorative cultural framework of mental health services, as well as, a lack of competent Haitian Creole speaking therapists armed with culturally congruent therapeutic skills. These present as challenges for community based-agencies attempting to meet the mental health needs of this population. It is even more problematic for humanitarian voluntary agencies (VOLAG) that sponsor refugees and support them throughout their resettlement efforts. Additionally, the 2010 earthquake has given rise to gender based violence disproportionally impacting women and girls (Amnesty International, 2011) who are now seeking safe haven in the U.S. and particularly South Florida. Tasked with assisting in the resettlement of Haitian refugees/asylees/parolees, many psychologically affected by pre and post migration traumas, these agencies must find unique solutions to help their clients toward the ultimate goal of resettlement, self-sufficiency (Stenning, 1996). This Applied Clinical Project (ACP) showcases a community-university partnership with a VOLAG. Participatory Action Research (PAR) protocol was used as an explorative tool to learn from stakeholders about the efficacy of incorporating Solution-Focused Group Therapy (SFBT) in a resettlement integrative program for Haitians. Results will also contribute to the future development of a toolkit to support family therapists in adapting their western trainings to provide culturally and linguistically competent mental health services.

It was certainly a primary concern of the Second Vatican Council, facing the Third World in a post-colonial era, to show a maximum respect for humanity's invincible cultural pluralism (GS, 44, 58). Hence the emphasis on the primordial and unique missionary principle of incarnation, is derived directly from the scandalous belief that God became one of us in everything except sin (cf Heb. 2:14-18; 4:15). The Christian understanding of the relationship between God and humankind is dominated by this incarnationcd theme, which takes seriously the meaning of finitude, flesh and history. The incarnational self-donation, through which humanity is embraced from within, involved an incomprehensible self-emptying (cf. Phil 2:6-8). In giving himself to us in this intrinsic manner the divine Logos discounts his divinity and humbles himself that he might become truly one of us. Jesus of Nazareth is not a disguise used by God, not a human outer garment covering the divinity, not something foreign to what we are. / Systematic Theology / M.Th. (Systematic Theology)

It was certainly a primary concern of the Second Vatican Council, facing the Third World in a post-colonial era, to show a maximum respect for humanity's invincible cultural pluralism (GS, 44, 58). Hence the emphasis on the primordial and unique missionary principle of incarnation, is derived directly from the scandalous belief that God became one of us in everything except sin (cf Heb. 2:14-18; 4:15). The Christian understanding of the relationship between God and humankind is dominated by this incarnationcd theme, which takes seriously the meaning of finitude, flesh and history. The incarnational self-donation, through which humanity is embraced from within, involved an incomprehensible self-emptying (cf. Phil 2:6-8). In giving himself to us in this intrinsic manner the divine Logos discounts his divinity and humbles himself that he might become truly one of us. Jesus of Nazareth is not a disguise used by God, not a human outer garment covering the divinity, not something foreign to what we are. / Systematic Theology / M.Th. (Systematic Theology)