Thesis (doctoral)--Johannes Gutenberg-Universität, Mainz, 2005. / Includes bibliographical references (p. 401-417).

Thesis (B.A.)--Haverford College, Dept. of Religion, 2006. / Includes bibliographical references.

Thesis (M.A.)--Trinity International University, 2005. / Abstract. Includes bibliographical references (leaves 111-117).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2005. / Vita. Includes bibliographical references (leaves [63]-64).

Thesis (Ph.D.)--Baylor University, 2009. / Includes bibliographical references (p. 123-134).

The existing literature on the sixteenth-century Christian-Hebraist, Immanuel Tremellius, is seriously inadequate. Two very short German biographies did appear in the nineteenth century, but nothing substantial has ever been written about him in English, while he has been almost entirely overlooked in the twentieth century by Reformation scholars from all countries. It is the underlying contention of this thesis, however, that his contribution was far more significant than this lack of attention would suggest. The dissertation begins by constructing as detailed a biography of Tremellius as the surviving sources allow. This then provides the necessary framework against which his contribution to the age may be properly evaluated. In particular, the high regard in which he was held by his contemporaries, his activities as a Professor of Hebrew and Old Testament studies, and his written works, especially his Latin translation of the Bible, generally regarded as the pre-eminent Protestant Latin translation to emerge from the sixteenth century, all highlight the important position which he filled. Expressly because the different elements of his contribution have been overshadowed in recent Reformation scholarship, the experiences of Tremellius have much to tell us about the early modern period as a whole. He highlights the importance of both the Jewish and the Italian contributions to the culture of sixteenth-century Protestantism. In addition, the crucial role attached to the finest biblical scholarship, shown both in the efforts to find suitable teaching positions for Tremellius and the success of his Bible editions forces a re-evaluation of Calvinism as a whole. Confessional polemic was undoubtedly a significant feature of the religious culture of the period, but this was something which Tremellius consciously avoided in all he did. Moreover, despite the prejudices against him both as a Jew and as an Italian, Tremellius, simply through the quality of his scholarship, won the respect of figures as exalted as Calvin himself.

No description available.

Text in English / The Muslim population in South Africa has its origins in the 17th Century when they were initially brought in as slaves or political exiles by the Dutch colonisers. Christian-Muslim relations have not always been good and especially the topic of 'conversion' has often caused conflict between the members of the two faiths. Additional problems such as the apartheid era has caused many Christians, especially Africans, to question their faith and turn their back on Christianity by converting to Islam. There are other areas which have caused conflict in the relations such as mistrust, misinformation and discrimination. In South Africa's religiously pluralistic society people convert from Christianity to Islam, and vice versa, from a variety of motives. This study first discusses various Christian missiological debates on understandings of conversion and then surveys psychological approaches to the motivational structures of 'decision-making'. The heart of the study is the presentation and analysis of the conversion narratives of 20 converts (10 from Islam to Christianity and 10 from Christianity to Islam). These narratives are analysed in terms of five key conversion motives, as a result of which various patterns of conversion motives emerge. In church practice and missiology, conversion is often understood only in one direction (towards Christianity) and with only one valid motive, namely a strictly religious one. This study reveals, however, that such a view is inadequate. Conversion should rather be understood as a two-way movement and based on combinations of various motives. This study concludes with the presentation of a holistic missiological understanding of conversion which applies more adequately to the South African context. This new understanding of conversion may help to promote better understanding and respect between faith communities. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

AbstractThere are only a few studies in Sweden concerning migrants who have converted from Islam to Christianity through Swedish churches and the integration of those converts into Swedish society. The present study therefore concerns the integration of converts and new Christians through congregations and religious community. The main purpose of the thesis is to gain a deeper understanding of how new Christians experience the process of integrating through community, and whether the religious/social community is helpful in promoting and facilitating the integration of new Christians into Swedish society.The study was conducted in two Persian churches and nonprofits, EFS Missionary Association, in the Stockholm region which offers a number of different religious and social activities for Christian Iranians. The study is based on an ethnographic methodological approach: interviews with four church pastors and leaders, participant observation and informal conversations. Drawing on the theoretical perspectives of Pierre Bourdieu – field, habitus and capital - the study analyzes how migration affects the individual, and how religious and social communities can compensate for the consequences of migration,destabilisations of networks, habitus or the embodied preferences. It also analyzes, to some extent, how these communities enrich converts’ lives with what they are missing due to theirmigrant experience.The work of integration by missionary groups aims to help immigrants become integrated into Swedish society. But that means, at first, a person becoming a part of the Christian family or being folded into the body of believers [the local church body] and building relationships within the fellowship of the church. This means a person assimilates religious by conversion, and being a part of the community as the way to unity and integration. The study shows how church staff and pastors engage in promoting integration and the employment of converts, and how they go about helping in this way. This happens, for instance, through Bible studies, church classes, counselling, social and cultural gatherings, and help with work.The study shows that missionaries and churches serve to integrate converts largely through religious and social communities, where converts are taken into the fellowship and led to an internal network. This network makes them more inclined to engage outside the church context. Religious and social community is also a place where a new Christian develops social and cultural competencies for future interactions and relationships within Swedish society. In addition, the study analyzes the convert's opportunities and challenges in this process, where the Swedish language, fears, anxiety, lack of motivation, and socializing across ethnic boundaries are considered significant challenges. A side effect of these challenges is disintegration or expanding differences and repulsion.

This thesis examines the roles played by understanding, interpretation of practices, and experience in Mormon culture when Haitians convert to Mormonism. In relationship to their previous cultural practices, this thesis explores whether Haitian converts develop one of three types of behaviors: discard old practices, retain elements of old practices, or seek to establish a balance between former and new religious practices. In-depth interviews with twelve subjects living in New York City suggest that most active converts discarded their old cultural traditions. This study suggests that only interpretation influences developing types of behavior. However, it was not expected that most converts would fit in Mormon culture. Because of this new finding, this thesis shifted to explaining why Haitians are so readily assimilated into Mormon culture.