Thesis (D.Min.)--Dallas Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 235-240).

Thesis (D. Min.)--Dallas Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 235-240).

Thesis (D. Min.)--Dallas Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 103-107).

The subject of this thesis is the nature of Christian transformation as understood through the process of discipleship in the Wesleyan tradition and United Methodism in particular. A basic premise is that contemporary discipleship efforts are perceived as ineffective in spite of the numerous strategies that exist within the field of Christian education. The contention of this thesis is that the current situation is rooted in a failure to address the holistic and integrated nature of Christian transformation, which from a Wesleyan perspective is understood as the process of sanctification. This thesis explores a more holistic vision for discipleship, drawing upon methodology proposed by Richard Osmer to do theological reflection as it engages Wesleyan theology and transformative learning theory (TLT), a contemporary adult educational theory. The result is a contribution to the field of Christian education that has implications for disciple making ministries in the local congregation. Alasdair MacIntyre's theory of practice is developed as a means of accounting for the present incoherence within discipleship ministries, and to resource the development of a more holistic approach to the process of Wesleyan discipleship. As a result, discipleship is conceived of as a single complex practice comprised of four inseparably related and integrally connected dimensions: virtues, disciplines, ethos and telos. The theoretical framework also provides insight into contemporary discipleship efforts by systematically isolating each component and investigating the particular emphasis that is stressed, thus truncating the practice of discipleship. Putting this framework into conversation with TLT provides a way for theological reflection that can broker a cross-disciplinary dialogue between TLT and Wesleyan discipleship. The resulting discourse discerns which relevant aspects of TLT can be appropriated within a Wesleyan context and how TLT contributes to the field of Christian education. Contributions that Wesleyan discipleship can make to the field of TLT are also explored. The thesis develops an educational theory that views discipleship as a single coherent complex practice that is consistent with the process of sanctification in the Wesleyan tradition. Such a theory overcomes the current situation that results in isolating various discipleship efforts by prompting the field of Christian education to consider discipleship as sanctification that transforms persons and their contexts in holistic ways.

O modelo do discipulado apostólico um a um (MDA) e o Aconselhamento Pastoral (AP) se constituiu a temática deste trabalho que objetivou verificar a possibilidade de um diálogo entre os dois. A metodologia utilizada foi a pesquisa bibliográfica e documental. O MDA é uma estratégia que pertence a Igreja da Paz em Santarém e se configura em estabelecer um relacionamento pessoal com o discípulo. A palavra discipulado no Antigo Testamento era halak que literalmente conotava ir atrás de. No Novo Testamento discipulado remete à idéia de akolouteo traduzida por seguir; a palavra denota a ação de atender ao chamado de um mestre e passar a ter uma vida inteira de obediência. A igreja da Paz em Santarém considera esse seguir como envolvendo dois seres humanos em que um conduz o outro a Cristo devido a sua maturidade. Porém, por outro lado há afirmações teológicas que pontua, desde Cristo já não há nenhuma relação imediata, quer entre o ser humano e Deus, quer entre o ser humano e o mundo e qualquer ponte colocada não é saudável para o crescimento integral dos pares. O Aconselhamento Pastoral se constitui em uma relação de cuidado em que há o respeito mútuo em que o conselheiro preparado é um facilitador para o crescimento do aconselhando em todas as dimensões da vida. Não se esquecendo de contextualizar com a cultura e, no caso em questão, considerou-se o contexto da América Latina com a sua pobreza e ao mesmo tempo riqueza sócio-cultural. Quanto ao diálogo possível entre MDA e AP, pode-se dizer que enquanto o AP enfatiza uma fé vivenciada no dia a dia, o MDA proporciona uma fé mais individualizada. Constitui-se num processo de amadurecimento para que esse diálogo ocorra. / The model of an apostolic discipleship to one (MDA) and Pastoral Counseling (AP) constituted the theme of this work aimed to verify the possibility of a dialogue between the two. The methodology used was documentary and bibliographical research. MDA is a strategy that belongs to the Church of Peace in Santarém and is configured to establish a personal relationship with the student. The word in the Old Testament discipleship Halak was literally connoted "go after". In the New Testament refers to the idea of discipleship akolouteo translated as follows: the word denotes the action of the call of a master and go on to have a lifetime of obedience. The Church of Peace in United States considers the following as involving two human beings that one drives the other to Christ because of his maturity. But on the other hand there are theological statements that score, since Christ already there is no immediate relationship, whether between man and God and between man and the world and put any bridge is not healthy for the integral growth of the couple. The Pastoral Counseling constitutes a relationship of care where there is mutual respect in which the trained counselor is a facilitator for the growth of advising on all aspects of life. Not forgetting the culture and context, in this case, we considered the context of Latin America with its poverty and wealth while socio-cultural. As for the possible dialogue between the MDA and PC, it can be said that while the PC emphasizes a lived faith in everyday life, the MDA provides a more personal faith. It constitutes a process of maturation for this dialogue takes place.

Magister Theologiae - MTh / This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a “discipleship of equals” as defined by Elizabeth Schüssler Fiorenza (1989) and a “partnership of both men and women” as defined by Mercy Amba Oduyoye (1990). In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women’s theology. The question which is addressed here is how the similarities and differences between Elizabeth Schüssler Fiorenza’s notion of Christian ministry as a “discipleship of equals” and Mercy Amba Oduyoye’s notion of Christian ministry as a “partnership of both men and women” should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society. To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women’s theology by African and Western theologians, between 1960 and 2003, was conducted. Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God’s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God’s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms. This thesis argues that a comparison of the views of Elizabeth Schüssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women’s theology. It is argued that there are significant differences between feminist theology and African women’s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye’s notion of Christian ministry as a “partnership of both men and women” reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term “feminist hermeneutics”. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society. One may therefore conclude that African women’s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the “triple” oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women’s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard. / South Africa

This thesis includes a literary, as well as an empirical study examining the degree to which congregations within the Nederduitsch Hervormde Kerk van Afrika took church growth into consideration in the planning and erection of church centres during the past ten years. The methodology of practical theology is reflected by means of three concepts, namely: understanding, explanation and change. This study focuses mainly on the first two concepts - expressed as the hermeneutical understanding and the empirical reality. The third concept could be examined in a further study, in conjunction with research already done in this study. The hermeneutical understanding or theory was researched with two focal points in mind, namely: the theological perspective - in which the emphasis was firstly on the identity of the Church in Christ and secondly on the calling of the Church, expressed in the missio Dei and discipleship. The other focal point was the Biblical ideal, as it appears in the Word and is interpreted by theological traditions. The second action in this methodology was the empirical measurement in order to verify whether this hermeneutical understanding in reality, was negotiated within the Nederduitsch Hervormde Kerk van Afrika. Apart from a few exceptions, the conclusion reached is that the Nederduitsch Hervormde Kerk van Afrika did not consider church growth in the planning and erection of its church centres. It also became clear that the Church’s calling is aimed internally and not externally and the Church does not fulfil its mission- and discipleship calling. / Dissertation (MA (Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

No description available.

<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

In the last ten years the Church of England has tried, by means of two reports leading to what I term the ‘Hind settlement’, to re-configure its provision of theological education. The tensions generated by the attempt to hold together different discourses and to impose regional re-organisation in the context of complex developments both in higher education and in patterns of lay and ordained ministry form the basis of my critique of Hind. I argue that Hind’s recourse to the image of the ‘body of Christ’ in the service of an instrumentalist model of ministry exposes inadequacies of a theological anthropological, Christological and ecclesiological nature. I identify a medieval text, Piers Plowman, as a conversation partner which offers a different way of negotiating an analogously difficult set of issues around learning, discipleship and power. My hermeneutical approach to the poem sees its primary impetus as arising from the constant interplay between the experiences of daily life and the attempt to work out a personal and social understanding of salvation. By comparing the ways in which Hind and Langland explore learning as measurable progress, and lay and clerical models of learning, I propose that Piers Plowman offers some valuable resources to the next stage of the Hind process. Not only does the poem foreground the chaotic co-existence of multiple voices in a marketplace of competing definitions of learning, and acknowledge the recalcitrance of communities when presented with opportunities to change, but it also, in the figure of Piers, hints at the possibility of going beyond the lay/clerical impasse. The poem’s recognition of sin and the need for repentance, in contrast to Hind language of management and effectiveness, and its requirement of the reader to participate in the making of new meaning, present an ongoing challenge to a culture of ‘learning outcomes’.