Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its own right that deserves consideration along with the other two major streams of protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

Text in German / The present work deals with the historical and theological foundations of radical evangelicalism and places it within the context of theologies which influenced it and are similar to it. Radical evangelicalism integrates insights from various theological roots into a evangelical basal concept. Radical theology succeeded, through its contextual outworking, in overcoming the narrow focus of European evangelical theology and yet it remains genuinely evangelical. It is in the position of breaking through the sterility of academic theology and the dualistic worldview which is peculiar to wide parts of the evangelical movement by a world view that is turned towards the world. Thus it is proving itself to be a highly relevant theology for the needs of a divided world. The work develops in three steps. First of all the historical development of radical evangelicalism will be traced, from its beginning at the Congress for world evangelism in Lausanne in 1974 to the present day. Thus it will become clear that in the 30 years since Lausanne radical theology has entered the mainstream of evangelicalism. There follows in a detailed section a setting out of the theology of radical evangelicalism by means of several chosen themes. It will deal with radical hermeneutics, eschatology, salvation, the meaning of mission and evangelism and the relationship between Gospel and culture. Finally the social action of radical evangelicalism will be set out and it will be demonstrated that its energetic theology is at its basic level in fact a driving sprituality. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This dissertation explores the need to involve churches in mission according to the Lord Jesus Christ, whose mission was indeed holistic and comprehensive. To achieve this goal, the study calls upon churches to move from a “maintenance Christianity” status, which has been almost a way of life for churches, to a holistic and comprehensive approach to mission. Practically speaking, this is to be illustrated through a case study of churches in the North Kivu Province of the Democratic Republic of the Congo. The churches in this part of the world present many challenges that sustain such an exploration, namely, misunderstanding regarding mission, lack of well-skilled and visionary church leaders, maintenance Christianity mentality, spirit of tribalism among Christians, and poverty. The study concludes with practical recommendations on how the issues raised through the dissertation can be applied to a broader field than the churches in the North Kivu Province. / Christian Spirituality, Church History & Missiology) / M. Th. (Missiology)

The topic of diocesan Church management structures which I present in this research emerges from concerns concerning the comprehensive implementation of the Second Vatican Council in this regard. It is an attempt to examine, comprehend and present the responses and opinions of members of a diocesan Church in a systematic, clear and simple manner to concerns such as: should diocesan Church management structures change? If so, how should diocesan Church management structures change? What should be the main focus and priority of diocesan Church management structures? Do the current management structures of the diocesan Church respond adequately to the needs of the People of God? Since the Catholic Church has a complex management structure, the entire examination thereof is beyond the scope of this research. However, the aim of this investigation is to critically examine the diocesan management structures of a contemporary local Church. The challenge of this research is to ascertain how ecclesial management, as a vital aspect in the Church, is responding to the challenges of the Second Vatican Council to make the Church not only relevant, but allowing full participation and representation of her members in the management of the diocesan Church. / Department of Philosophy, Practical & Systematic Theology / D.Th (Practical Theology)

This thesis looks at the general character of the synod of the Evangelical church of Czech Brethern (ČCE), based on archival documents since 1990. (The) first chapter describes how the Synod functions within the church and briefly mentions the issue of coping with communism, especially how some pastors got involved politically. I also touch on the events of the Velvet Revolution. The next chapter focuses on an analysis of the Synod's work based on classifying the synod's resolutions into different catogories. The results are given in three diagrams. The goal of this analysis is to show which types of resolutions dominate and which types are more unusual. The third more extensive chapter deals with the most important topics being resolved in the synod. It describes the origin of …, its progress and consequences for the church. To show the character of the ČCE Synod, I highlight its internal discussions regarding church law, the practical and theological discussions on …(church education, ordination and baptism…). Then I discuss the ČCE Social Welfare organisation, a free standing topic, as well as subjects that have revealed the Synod's views. This third group address the church's outside concerns. The synod talked about these topic both inside and outside the church as well as with the ecumenical...

Annotation: The thesis Roman Catholic Church and the ecumenical movement since the end of II. World War II until the end of the pontificate of John Paul II. discusses the efforts that were made in Roman Catholic Church toward the ecumenical movement after World War II. The content of this thesis describes different pontificates, characteristics of popes and their impact on ecumenism. It also gives the definition of the ecumenical movement and its development. In the third chapter, this thesis analyzes II. Vatican Council and its ecumenical approchement with the terms of the Roman Catholic Church with other Christian churches.

For many Christians the names ‘Constantine’ and Nicaea are not a familiar idea. In instances where they do recognize these names, they tend to be prejudiced towards the ‘pagan emperor’ and the ‘venerated council’ (Olson 1999:160). The importance of the First Nicene Council and the emperor’s role in the council may be seen as historical only. However, the events related to the development of the Nicene orthodoxy and the role the emperor played in the development of the relations between politics and religion are still influencing the lives of Christians today and therefore, these important events are in need of a review, this time from an African perspective. A probe into the imperial religious-political play may hold many significant answers in relation to contextualization, enculturation, dogmatic teaching, and the relationship between the church and state, amongst other things. In this dissertation document analysis is used in literature study to establish the significance of one of the interactive factors in the period leading to the first ecumenical council. Using a tri-categorical classification of the era, this study reviews the Jewish-Christian schism, Hellenism, and ultimately the role of imperial politics in the development of Christianity. The Jewish-Christian schism refers to the separation between Judaism and Christianity as the conceptive stage of the dynamics through which ecumenical orthodoxy was formed. Hellenism broadly refers to the integration of philosophy with Christianity. Finally, imperial politics was the political dynamic that contributed to the formation of ecumenical orthodoxy. This facilitated an investigation of the era between AD 70 and 325, enhancing a revisionist approach to Constantine, the Nicene Council and the orthodoxy that emerged post AD 325 – with an implied deduction of ecclesiastical polities which became an unconventional phenomenon. The study, engaging with primary sources and specialist scholarship on the era, derived and developed a revisionist approach on Constantinian influence upon Christianity. In the findings the ecclesiastical polity appeared as the significant influence in the shaping of ecumenical orthodoxy. The ecclesiastical polity itself being a factor of the very process of self-definition and contextualization. The significance of enculturation as established in the research implied cultural diversity as a major factor in the formation of religious orthodoxy, xix hence this implied the Jewish Christian schism as the departure point of enquiry. The research implied the development of social models as an interpretation and analysis of the hypothesis. The aforementioned social models had implications for Christian/religious eras even post the one at study. Therefore, making the hypothesis a tool of measuring the interaction of politics, socio-ethnic dynamics and religion in different eras. In principle the study enables a review of history as a factor of these three elements culture, religious syncretism and politics. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

L’affirmation de l’Église « Une » comme une réalité présente dans l’histoire fait partie de la tradition catholique. Après la naissance du mouvement œcuménique, Yves Congar (1904-1995) introduit dans la théologie catholique le principe ecclésiologique de l’œcuménisme. Il s’agit de penser la vie chrétienne des autres baptisés à partir de leurs Communions. Pour mettre en évidence ce principe herméneutique, cette thèse étudie sa portée théologique dans l’œuvre congarienne (1931 à 1954), se penche sur sa réception dans le décret sur l’œcuménisme Unitatis Redintegratio (1964), dans l’encyclique Ut Unum Sint (1995) et dans quelques documents récents, avant de proposer son inscription dans une théologie de l’ Église structurée à partir de l’institutionnalité de la grâce, située dans une perspective eschatologique. / The assertion of the Church as “One” present throughout history is part of the Roman Catholic tradition. After the appearance of the ecumenical movement, Yves Congar (1904-1995) introduces the ecclesiological principle of ecumenism in catholic theology. The idea is to think of the Christian life of the other baptized based on their Communion. To emphasize this hermeneutics’ principle, this thesis studies its theological impact on the congarian work (1931-1954) and ponders over its reception within the decree on ecumenism Unitatis Redintegratio (1964), within the encyclical Ut Unum Sint (1995) as well as in recent documents. It will also lead on to suggesting its recording in one theology of the Church structured by the institutionalization of grace in an eschatological perspective.

In recent decades in Newfoundland, a sustained interest in Christian symbols, stories, and values has been paired with increasing criticism of Christian religious institutions and agents. Newfoundlands burgeoning tradition of professional humour has reflected this changing set of relationships to Christianity. This robust young humour tradition richly reflects the ongoing pluralization and secularization of Newfoundland culture, and abundantly exemplifies humours distinctive potential as a means of addressing potentially contentious or vexing issues. Yet, surprisingly, literary criticism has almost entirely avoided the prominent stream of Newfoundland humour that addresses the islands religious legacy.<p>This project aims to begin to correct this substantial critical omission, examining points of continuity among a number of works produced over the past four decades. It focuses on the works embrace of political and/or epistemological pluralism, typically married to religious skepticism and to misgivings about conventional arrangements of religious power. Chapter One provides an historical and critical context for the project, introduces subsequent chapters, and speculates on ramifications of the pluralistic current that runs through the works in the study. Chapter Two examines religious jokes in Newfoundland joke books. It emphasizes the jokes overall tendency toward (an often ambiguous) religious conservatism, as well as the books latent pluralism regarding interdenominational relations. Chapter Three focuses on journalist and playwright Ray Guys often fierce satire of Christian religious agents and institutions. It argues that Guys satire utterly rejects the legitimacy of religious authority in the civic realm, largely on the grounds that transcendent truthfulness is often invoked as a means of justifying otherwise objectionable power. Chapter Four explores the ecumenical religious humour of columnist and memoirist Ed Smith. It focuses on Smiths playful efforts to harmonize Christian faith and practice with a measure of religious uncertainty presented as a necessary foundation for humane coexistence. Chapter Five examines Ed Kavanaghs novel The Confessions of Nipper Mooney. Primarily, it explicates and examines the novels liberal favouring of the individual moral conscience, and the symbolic association of its religiously dissident and/or marginalized protagonists with elements of the Catholic tradition. Chapter Six discusses Berni Stapletons comic play The Pope and Princess Di. The chapter emphasizes the plays presentation of symbols constant subjection to alteration and hybridization, and its cautious regard for valuable symbols (religious or otherwise) that nonetheless become destructive when viewed as sacrosanct.<p>Chapter Seven concludes the study by considering the works participation in political, philosophical, and literary/dramatic movements that problematize long-established religious modes and support a secular-pluralist outlook. It reflects on the role of humour in movements for change and on didacticism and popular humour as features of publicly engaged literature; it discusses other works of Newfoundland humour that approach religious matters from similarly secular, though less overtly political, angles; and it speculates on some social implications of the ascendancy of liberal, pluralistic values, considering these Newfoundland works in a more general Canadian cultural context.

In January, 1951, the Lutheran Church of China denounced all relations with the American, German and Scandinavian missions, which for more than half a century had worked in the country. As one of the first, this church made a clear and corporate stand in favour of the New Democracy and the Three-Self Movement, while most of the missions made their political choice, retreated with the Nationalists and finally went to Taiwan. This book presents the Lutheran missions from optimistic new orientations in 1944 to the evacuation and the break down of the cooperation with the Chinese church seven years later. This short .period was dramatic and of great importance for the whole missionary movement, and the study may lead to renewed self-criticism and to a necessary re-evaluation of the Chinese Revolution - one of the most significant events in World History.