Global ETD Search

11	Television as an evangelistic tool Weston, Owen Charles 06 1900 (has links) This thesis is the study of televangelism contextualized within the country of Romania. It seeks to answer six main questions: I} When the Lord Jesus gave Christendom the global, Gospel mandate, he forced his disciples into a two thousand year struggle with, not only the message, but how to spread this message. Is the Gospel message so powerful that it will penetrate through any method of delivery? Can a former communist country be evangelized through television? 2) The next question asked in this thesis: is the message in and of itself, when conveyed through this media, sufficient to accomplish its goals? Does the media encourage the recipient to fulfill the desires of the message? What about Mass Communication Theory which espouses that television is more likely to reinforce then transform a viewer's belief? 3) The third question wrestled with: would the former communistic country of Romania, when turning to the ideals of the West, receive the Gospel message with greater or lesser significance through the media of television, or would other forms of communication be more desirable? Would television, in comparison to Crusade or Film Evangelism, be a more ideal media for the Gospel at this juncture in Romania's history? 4) Television allows large audiences to be reached with staggering efficiency, but does the medium itself impose limits on the kind of evangelism that can be done? What type of church grows out of an electronic medium? Would television gather a church "unto itself?" 5) In fulfilling the great commission, many organizations and mission groups have arisen with the desire to carry the Gospel message to the ends of the earth with whatever means available, including CBN, who uses television. Can television reach the masses, including the poor, in Eastern block countries? 6) The final question addressed in this research: what are the long term effects of televangelism in this former communistic country? Would a one time television program, given in one week, yield results that can be determined two years later? These questions were not only wrestled with, but conclusions were drawn to make evangelism and particularly televangelism more efficacious. / Philosophy, Practical & Systematic Theology / Th. D. (Practical Theology) Evangelism Televangelism Romania Eastern Europe Mass communication theory Joseph Klapper Christian Broadcasting Network (CBN) Campus Crusade for Christ International Luis Palau Evangelistic Association Romanian Eastern Orthodox Church Persuasive communication Discipleship Follow-up 269.2609498 Television in religion -- Romania Mass media in religion -- Romania Christian Broadcasting Network (U.S.) Campus Crusade for Christ
12	Orthodox mission methods : a comparative study Hayes, Stephen Tromp Wynn 06 1900 (has links) After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology) Orthodox mission Eastern Orthodox missions Russian Orthodox Church Greek Orthodox Church African Orthodox Church Christian missions Mission methods African Christianity Russian missionaries Cultural imperialism Mission and culture Premodernity Modernity Post-modernity Moernity and mission Mission and colonialism 266.19 Orthodox Eastern Church -- Missions African Orthodox Church -- Missions Missions
13	Television as an evangelistic tool Weston, Owen Charles 06 1900 (has links) This thesis is the study of televangelism contextualized within the country of Romania. It seeks to answer six main questions: I} When the Lord Jesus gave Christendom the global, Gospel mandate, he forced his disciples into a two thousand year struggle with, not only the message, but how to spread this message. Is the Gospel message so powerful that it will penetrate through any method of delivery? Can a former communist country be evangelized through television? 2) The next question asked in this thesis: is the message in and of itself, when conveyed through this media, sufficient to accomplish its goals? Does the media encourage the recipient to fulfill the desires of the message? What about Mass Communication Theory which espouses that television is more likely to reinforce then transform a viewer's belief? 3) The third question wrestled with: would the former communistic country of Romania, when turning to the ideals of the West, receive the Gospel message with greater or lesser significance through the media of television, or would other forms of communication be more desirable? Would television, in comparison to Crusade or Film Evangelism, be a more ideal media for the Gospel at this juncture in Romania's history? 4) Television allows large audiences to be reached with staggering efficiency, but does the medium itself impose limits on the kind of evangelism that can be done? What type of church grows out of an electronic medium? Would television gather a church "unto itself?" 5) In fulfilling the great commission, many organizations and mission groups have arisen with the desire to carry the Gospel message to the ends of the earth with whatever means available, including CBN, who uses television. Can television reach the masses, including the poor, in Eastern block countries? 6) The final question addressed in this research: what are the long term effects of televangelism in this former communistic country? Would a one time television program, given in one week, yield results that can be determined two years later? These questions were not only wrestled with, but conclusions were drawn to make evangelism and particularly televangelism more efficacious. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology) Evangelism Televangelism Romania Eastern Europe Mass communication theory Joseph Klapper Christian Broadcasting Network (CBN) Campus Crusade for Christ International Luis Palau Evangelistic Association Romanian Eastern Orthodox Church Persuasive communication Discipleship Follow-up 269.2609498 Television in religion -- Romania Mass media in religion -- Romania Christian Broadcasting Network (U.S.) Campus Crusade for Christ
14	Orthodox mission methods : a comparative study Hayes, Stephen Tromp Wynn 06 1900 (has links) After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology) Orthodox mission Eastern Orthodox missions Russian Orthodox Church Greek Orthodox Church African Orthodox Church Christian missions Mission methods African Christianity Russian missionaries Cultural imperialism Mission and culture Premodernity Modernity Post-modernity Moernity and mission Mission and colonialism 266.19 Orthodox Eastern Church -- Missions African Orthodox Church -- Missions Missions
15	Památná Křesťanská místa na našem území z období IX. - X. století / Memorable christian sites in our territory from the period of the IXth - Xth century Sinenki, Vladislav January 2019 (has links) The thesis addresses the monuments of Great Moravian church architecture and is based on the material accumulated during the past century. It analyzes the influence of different architectural styles, the hypotheses by different scholars and the existing contradictions between them. The thesis covers a selection of church buildings many of which possess a special spiritual value. Special attention is paid to the hypothesis of the construction date and architectural sources of Ste. Catherine church in Tamovice. Of special interest are the interviews and consultations with leading Czech and German researchers, historians and archeologists carried out while working on the thesis.
16	Chalkedonský sněm z pohledu křesťanské Orthodoxie a monofyzitské Koptské ortodoxní církve. / The Council of Chalcedon from the point of view of Christian Orthodoxy and the Monophysite Coptic Orthodox Church. David, Miloš January 2020 (has links) The thesis deals with the comparison attitudes of two Eastern Christian traditions - Orthodox and Coptic to 4th ecumenical council, which held in 451 in Chalcedon. The Monophysite, or Non- Chalcedonian, Coptic Orthodox Church regards it as return to the heterodox teaching called Nestorianism whilst Eastern Orthodox Church this council considers in accordance with the Orthodox doctrine. For Orthodox Christians Chalcedon represents the breakthrough for a refinement of the Christology, concretely in the doctrine about two natures - divine and human - in single person of Christ which the Copts regard as return to Nestorian heresy which due to its dualism interfered the integrity of the person of Christ. The thesis puts forward the insight into the Council of Chalcedon from both perspectives objectively. The thesis is based on authors which represent Orthodox and Coptic traditions but also on these who researched this issue solely from a historical-theological point of view. I have noted reasons - theological and non-theological - why the Copts reject to accept conclusions of this ecumenical council to this day, among other things. I have tried to point out that Monophysitism, or Miaphysitism - whose way the Copts follow - is not only a heretical teaching from the Orthodox theological point of view but...
17	Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley Mwale, Emanuel 12 1900 (has links) Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology) Adoptionism Alleles Anhypostatic Christology Anthropotokos Alternative Christology Apollinarianism Apthartodocetism Arianism Augustinian model Autosomal chromosomes Autosomal inheritance Born-again Christology Chalcedonian creed Christology from above Christotokos Chromosomes Chromosomal abnormalities Cloning Co-dominance Communicatio idiomatum Complementary base pairing Cri-du-chat syndrome Deoxyribonucleic acid (DNA) Diploid cell Docetism Dominant gene Down syndrome Dynamic incarnation Dynamic monarchianism Eastern Orthodox Christology Ebionitism Embryogenesis Eutychianism Evangelical Christology Existential Christology Functional Christology Genes Gene mutation Gene expression Genome Genotype Gnosticism Hamartiology Haploid cell Heterozygous History of Jesus’ Christology Homoiousios Theology Homozygous Human cloning Immaculate conception Incarnation Incarnational life Inheritance Karyotype Kenoticism Klinefelter syndrome Logos-flesh Christology Meiosis Mitosis Modalistic monarchianism Monarchianism Monophysitism Mutation Nestorianism Nicene Creed One-nature Christology Ontological Christology Organogenesis Patripassianism Phenotype Polygenic inheritance Post lapsarian view/model Prelapsarian view/model Recessive gene Roman Catholic Christology Sabellianism Seventh-day Adventist Christology Sex chromosomes Sex-linked inheritance Speculative Christology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Socinianism Soteriology Theotokos Turner syndrome Two-natures Christology Unique post-fall Christology Virginal conception 231.4 Seventh-Day Adventists -- Doctrines Salvation -- Seventh-Day Adventists Fall of man -- History of doctrines Jesus Christ -- History of doctrines Sequerra, Jack Erickson, Millard J. Gulley, Norman R.

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