Thesis (D. Min.)--Trinity Evangelical Divinity School, 2002. / Abstract. Includes bibliographical references (leaves 168-173).

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2003. / Includes vita. Includes bibliographical references (leaves 239-241).

No description available.

This research is based on the contemporary worship life of the South Central Synod (SCS) of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The worship life of the SCS congregations has been disrupted since 1991 because of the impact of the charismatic movement on the traditional Lutheran worship of the SCS and related tensions. The EECMY is the church that was founded by the European Lutheran Churches. Therefore, it adheres to the Lutheran theological tradition, which limits religious authority to Scripture and emphasizes the New Testament’s teaching of conversion, new birth, and justification by grace through faith. Lutheran theological tradition does not emphasize the necessity and possibility of the charismatic gifts as part of faith practice. Any tendency to receive and experience charismatic gifts outside of Scripture and sacraments has not been addressed for traditional Lutheran worship. Rather, such experiences were strongly rejected by Lutheran confessional documents (SA III: viii). Being one of the units of the EECMY, SCS was founded on this theological tradition and assumes it for its theology and practice. The SCS traditional worship, therefore, does not recognize charismatic worship and experiences of related manifestations as necessary parts of faith practice. Since 1991 the charismatic movement has introduced the congregations to traditionally neglected charismatic worship and experiences of charismatic gifts such as prophecy, revelations, speaking in tongues, physical healing, discerning spirits and miracle working. The receiving and experiencing of these gifts have become almost a normal part of worship in the congregations. This has impacted the congregations to the extent that they consider their own traditional worship structure as contradictory to devotional worship and deeper spiritual experience. Yet the traditionalists of the congregations reject charismatic worship and related experiences of the manifestations. These distinct views have caused tensions and disruption between the members those who want freedom of worship and changes to the traditional formalism, and those who wish to maintain the traditional form of worship. Thus, the purpose of this study is to explore this situation and the history that has brought it about. Having examined this, the research discusses the nature and impact of the charismatic movement and its effects on traditional Lutheran worship in the SCS, together with offering some potential contextually appropriate proposed solutions.

Lona ngumbiko ngelucwaningo lolwentiwe ngalendzabakati yekufika kweLivangeli eSwatini, liletfwa belumbi labamhlophe lababetitfunywa teliVangeli laMvelinchanti. Kulandzela sembulo inkhosi Somhlolo leyabanaso sivela enkhosini vase Zulwini, titfunywa teliVangeli tatseleka eSwatini ngekumenywa yinkhosi Mswati wesibili. Emkhatsini wato kwakukhona Nkosazana Malla Moe, umsunguli weLibandla LeVangeli eSwatini, lokunguyena lolucwaningo lugcile kakhulu kuye, asahambisa tindzaba taJesu emaSwatini emdzabu. Livetile leliphepha kutsi emaSwati atemukela ngelisasa lelikhulu titfunywa teliVangeli. Ngabe sizatfu lesimcoka lesenta loko kwabakutsi letitfunywa betibapha boshukela, netiswayi, nemasekeni? Cha, kwakujulule kunaloko. Imfihlakalo kwaba kutsi inkholo yemdzabu lecuketse emagugu enhlakanipho elukholo yayise iwuvukutile umhlaba wanotsa, walungelela kutsi lembewu yenkholo yebuKrestu nayi hlanyelwa ichume itsele titselo. EmaSwati abukhandza lobuyanga lobabuvetwa yinkholo yemdzabu bucedzeka ngoba bebusitfunti salokukhulu lokutako. Loko kwenta kutsi noma letitfunywa betinemaphutsa, lebetiwacondzile nalebetingakawacondzi, emaSwati atikhandza letitfunywa kutitja letibutsakatsaka, kodwa letiphetse igolode. Ngekufundza tincwadzi emitapeni leyehlukeni, nanekufuna imivo yebantfu leyehlukene, kubekhona imicondvo letsite lolucwaningo loluyitfolile, leveta lentsambo letsekeleta letinkholo letimbili. Loko kube yinkhomba yekutsi emaSwati attkhandza emukelekile enkholweni yebuKrestu, ase ayayitsatsa lendzaba yeliVangeli yaba ngeyabo nabo. Konkhe loku lokungetulu, kucuketfwe ngemakhasi lasitfupha alolucwalingo. Lamakhasi acale etfule ingcikitsi yalolucwalingo, bese achaza ngalokufinciwe imvelaphi yesive semaSwati nekutsi sikuphi lamuhla, bese etfula inkholo yemdzabu netingoni tayo, kanye nekufika kwenkholo yebuKrestu. Emakhasi lamabili ekugcina atfula imivo yebantfu labehlukene ngebudlelwane emkhatsini waletinkholo letimbili bese ayasonga. Ngineletsemba kutsi lomcukutfu Iona utakuba lusito esiveni semaSwati, kulesitukulwane salamuhla nakusasa, ngoba uveta lolunye luhlangotsi olungenta kutsi liSwati Iibe neligcabho ngemvelaphi yalo, nangenkholo yalo yemdzabu. Futsi nemalunga elibandla leVangeli, kanye neKrestu onkhana atawukwati kutsi lelibandla lichamukaphi. Nalomunye asangachubeka acwalinge kutsi likuphi lamuhla liBandla leVangeli. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

ABSTRACT "HE WORKED OUT HIS SALVATION WITH FEAR AND TREMBLING": THE SPIRITUALITY OF JOHN RYLAND, JR. Keith Alan Tillman, Th.M. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Michael A. G. Haykin This thesis explores the spirituality in John Ryland, Jr.'s life, ministry, and writings. It examines the antinomian controversy within the Particular Baptists of the eighteenth and nineteenth centuries, focusing on the teaching of William Huntington, a key proponent of antinomianism. It seeks to answer the questions of what influence John Ryland had on the antinomianism controversy and how his theology of the law and the gospel affected his own piety. Chapter 1 is the introduction of the thesis. It presents the main research question concerning the spirituality of John Ryland, as well as introduces the secondary questions concerning the influences of Ryland's piety and the legacy that he left. This chapter also makes the case for the importance of a study of John Ryland's life and ministry as it pertains to his spirituality. Chapter 2 examines John Ryland's life, ministry, and relationships, especially those relationships that helped shape his spiritual life. It includes detailed information concerning his family, especially his father John Collett Ryland, as well as his personal relationship with John Newton. Chapter 3 focuses on the antinomian controversy that affected the British Particular Baptists. It details the controversy by offering an historical biography of William Huntington and by examining Huntington's writings. Chapter 4 discusses Ryland's conflict with Huntington and, through sermons and letters, examines Ryland's thoughts concerning antinomianism. It also examines Ryland's thoughts concerning the law and the gospel and the influence this had on his spirituality. Chapter 5 is the conclusion, and it summarizes the presented arguments in order to answer the research question. It also presents key benefits of this study for the modern Baptist church and shows how Ryland's work continues to impact churches and missionaries of the twenty-first century.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1988. / Abstract. Includes bibliographical references (leaves 330-339).

Thesis project (D. Min.)--Denver Seminary, 2005. / Includes bibliographical references (leaves 238-246).

Thesis project (D. Min.)--Denver Seminary, 2005. / Includes bibliographical references (leaves 277-290).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 228-232).