Evangelicals have an unquestionable heritage for involvement in the world and its social problems and the Bible provides a basis for a liberative gospel. For the God of the Bible is not only a God of love and peace, but also of justice and he is therefore on the side of the poor, oppressed and suffering. he has given us a spirit of engagement with the world as salt and light and not escapism. As we give serious consideration to the challenges of liberation theologies, we need to hear the voice who calls his people in every age to go out into the lost and lonely world (as he did), in order to live and love, to witness and serve like him and for him and that is what African Evangelicalism is all about. / Systematic Theology and Theological Ethics / M. Th. (Religious Studies)

Since independence, Burundi has lost over a million of its inhabitants to ethnic conflict. Political collaboration is divided along ethnic lines and this has destroyed the ethnic solidarity and good social relationships that characterized the pre-colonial period. Ideally, the mission of the Evangelical Church of Central Africa (ECCA) when faced with Burundi’s tragic and successive socio-ethnic wars should have been to promote peace, social justice, ethnic cohabitation, national reconciliation, respect for human rights, national reconstruction and to denounce all harm and discrimination against the human being. The ECCA has a sacred mission to announce the gospel to all humanity and to assist the people towards the positive socio-economic and political transformation of Burundi. This study will be of help to missiological scholars and to the church so that it may better carry out its prophetic mission according to God’s vision and with the purpose of positively transforming Burundian society. / Christian Spritituality, Church History and Missiology / M. Th. (Missiology)

In the wake of the 19th century, the protestant reformation in Europe that led to the formation of mainline reformation traditions began impacting and shaping ministry in Africa, through missionary activities. But the clarion call for Africa’s renaissance was also a wakeup call for the African church to move from being consumers of the ‘imported’ theology brewed from a European perspective and take some responsibility in producing her own theology, which can be viewed and understood with an African cultural lens. If Africa must achieve the much needed renaissance, the church certainly has an indispensable role to play. But how can there be a meaningful church praxis in African polities without a solid contextualized theological foundation? Therefore in this project, I justify the need for a biblio-centric African theology by making a case for the Cameroon Baptist Convention in the Republic of Cameroon. I argue that, to be able to solidify its foundation and enhance its Christian theological praxis in the society, a Cameroon Baptist Theological Treatise is needed in the Cameroon Baptist Convention. One that would contain well delineated and defended theological tenets required of an independent Christian denomination in Africa. Central to the development of this treatise is the development of a soteriology with a cognitive theological understanding of divine predestination. To develop a correct soteriology for this purpose, a process is required, one that would need to use sound theological principles to ensure a biblically accurate and theologically sound doctrine of soteriology as the point of departure. As an evangelical systematic theological research, I attempt in this project to deconstruct biblical and theological paradigms from scriptures and reformation traditions, which the Cameroon Baptist Convention leaders could use as tools in the process of delineating and defending their own tenets on soteriology in the proposed theological treatise. It begins by gathering data from reformation traditions and scriptures on predestination and moves on to construct theories that would not only help the Cameroon Baptist Convention leaders to develop a soteriology but also be fundamental to developing other relevant doctrines needed in the proposed Cameroon Baptist Theological Treatise. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)

Evangelicals have an unquestionable heritage for involvement in the world and its social problems and the Bible provides a basis for a liberative gospel. For the God of the Bible is not only a God of love and peace, but also of justice and he is therefore on the side of the poor, oppressed and suffering. He has given us a spirit of engagement with the world as salt and light and not escapism. As we give serious consideration to the challenges of liberation theologies, we need to hear the voice of him who calls his people in every age to go out into the lost and lonely world (as he did), in order to live and love, to witness and serve like him and for him and that is what African Evangelicalism is all about. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)

This thesis looks at the development of Protestant and Evangelical encounter with Muslims from the earliest days of the Modern missions movement. Special attention is given to the dynamic equivalence model (DEM), which resulted in a new method for interpreting the Qur’an called the Christian Qur’anic hermeneutic (CQH). I begin with the early Protestant ministers among Muslims, such as Martyn and Muir. Pfander’s (1910) book, The balance of truth, embodies the view that the Qur’an teaches an irrevocable status of inspiration for the Old and New Testaments. The early and mid-twentieth century saw a movement away from usage of the Qur’an during Evangelical encounter with Muslims. Direct model advocates bypass the Qur’an and other religious questions for an immediate presentation of the gospel. The 1970s saw the development of the DEM, which produced significant changes in how Evangelicals encountered Muslims. Pioneers like Nida, Tabor, and Kraft implemented dynamic equivalence as a model in Evangelical ministry. Concurrently, Accad and Cragg laid groundwork for the CQH. The DEM creates obscurity in anthropology by promoting an evaluation of cultural forms as essentially neutral. This is extended to religious forms, even the Qur’an. Such a simple, asocial value for symbols is not sufficient to account for all of human life. Cultural forms, especially those intrinsically religious, are parts of a complex system. Meaning cannot be transferred or equivocated with integrity from one context to another without a corresponding re-evaluation of the entire system. Theological difficulties are also produced by the DEM and the CQH, and include the assigning a quasi-inspirational status to the Qur’an and a denial of unique inspirational status to the Christian Scriptures. If the gospel is communicated through the Qur’an, then it is difficult to deny some level of God-given status to it. Further, the Christian Scriptures are not unique as inspired literature. My proposal for how to use the Qur’an responsibly looks to Bavinck’s elenctics and is presented as Qur’anic pre-evangelism. Rather than communicating Biblical meaning through the Qur’an, Evangelicals can focus on areas of the Qur’an that coincide with a lack of assurance felt by Muslims in anthropology. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Made available in DSpace on 2016-08-03T12:20:26Z (GMT). No. of bitstreams: 1 Saulo Baptista.pdf: 1783590 bytes, checksum: 67156bf5557cf321d24ccf05c147bd6b (MD5) Previous issue date: 2007-03-08 / This thesis presents an analysis of the political practices of Pentecostal and Neopentecostal congressional representatives of the Assembly of God and the Universal Church of the Kingdom of God in the Congress of the Republic of Brazil, from 1999 to 2006. It compares the practices of Pentecostals and Neopentecostals with the standards of behavior of Brazilian political culture and actions related to the National State as preserver of culture. The religious agents of the referred to Churches are studied based on the investment of their Churches in national politics, in relation to Constitutional Amendments of 1987-1988, but the time frame of the research refers to two legislative periods, from 1999 to 2006. The main focus of the analysis is the Evangelical Parliamentary Front founded in 2003. The involvement of Pentecostals and Neopentecostals in cases of corruption and the appropriation of public resources, known as mensalão and mafia dos sanguessugas , is given special attention in the last chapter of the research.(AU) / Esta tese apresenta uma análise das práticas políticas de parlamentares pentecostais e neopentecostais da Assembléia de Deus e Igreja Universal do Reino de Deus no Congresso da República do Brasil, de 1999 a 2006. Compara essas práticas pentecostais e neopentecostais com padrões de comportamento da cultura política brasileira e as ações correspondentes do Estado nacional como preservador dessa mesma cultura. São estudados os agentes religiosos citados desde a investida que suas igrejas fizeram na política nacional, a partir da Constituinte de 1987-1988, mas o corte temporal são as duas legislaturas, de 1999 até 2006. O foco principal da análise é a Frente Parlamentar Evangélica constituída em 2003. O envolvimento de pentecostais e neopentecostais em casos de corrupção e apropriação de recursos públicos, conhecidos como mensalão e máfia dos sanguessugas , é amplamente abordado no último capítulo deste trabalho.(AU)

Made available in DSpace on 2016-08-03T12:20:56Z (GMT). No. of bitstreams: 1 Ricardo Gondim.pdf: 474928 bytes, checksum: c5c425e193764100734e45b834ad3b54 (MD5) Previous issue date: 2009-09-03 / The identity of the Evangelical Movement comes from the Puritans, from the revival movements, but specially from the milleniarisms that marked the final of the nineteenth century and the beginning of the twentieth century. The fundamentalism concepts emerged to support the scatologic longing of these groups. The evangelical identity hás been formed from the fundamentalism attempt to diminish the impact of the Darwinism theory in the United States. The evangelicals organized themselves through conferences and seminars, magazines and evangelistic efforts that strenthgthened them throughout the world, specially in Latin America. Even though they showed a more flexible way in interacting with the culture, the evangelicals kept their millenarist and fundamentalist concepts. In Latin America , the evangelicals had a very relevant participation in the International Evangelization Conference in Lausanne, 1974. They proposed that the church mission should include social responsibility with the same importance as the proclamation of the faith contents. Even having arrived late in Brazil, young leaders mobilized themselves around the Integral Mission proposition. However, the question about what should be considered priority was not totally answered causing disappointment and discouragement among the evangelicals.(AU) / A identidade do Movimento Evangélico vem dos puritanos, dos movimentos avivalistas, mas principalmente dos milenarismos que marcaram o final do século XIX e o começo do século XX. Os pressupostos do fundamentalismo foram articulados exatamente para dar sustentação ao anseio escatológico desses grupos. A identidade evangélica se formou a partir dos vexames do fundamentalismo que tentou diminuir o impacto do darwinismo nos Estados Unidos. Os evangélicos se organizaram e mostraram capacidade de mobilização. Seminários, revistas, conferências e eventos evangelísticos tornaram os evangélicos uma força no cenário mundial, principalmente na América Latina. Embora tenham demonstrado maior flexibilidade em interagir com a cultura, os evangélicos mantiveram os pressupostos milenaristas e fundamentalistas. Na América Latina, conseguiram relevante participação no Congresso Internacional de Evangelização em Lausanne, 1974. Foi proposto que a missão da igreja incluísse responsabilidade social com a mesma relevância que a proclamação dos conteúdos da fé. Mesmo tendo chegado tarde ao Brasil, lideranças jovens se mobilizaram em torno da proposta da Missão Integral. Entretanto, a questão sobre o que deve ser considerado prioritário não foi totalmente respondido, gerando decepção e desencorajamento entre evangelicais.(AU)

Current society is much diversified as regards its culture of customs and trends encountered also in the eating habits of people. Our health-care facilities provide treatment to a good number of patients of different religions and, consequently, different eating habits. We certainly do not want the patients to be only passive recipients of medical care. That is why the nurses have to put some effort into learning about the individual eating habits of their patients. A nurse informed about food that a patient wishes or does not wish to be given is able to use her own initiative in providing what is needed to satisfy the requirements. In this way the nurse will involve the patients in the treatment and boost their confidence in the health-care staff. The theoretical section investigates primarily nutritional habits of believers of some selected religions, namely Judaism, Islam, Buddhism, Roman Catholic Church and Brethren Church. Other parts of the theoretical section analyzed some alternative nutritional trends. Also mentioned was food provision at health-care facilities and the competences of nutrition therapeutists and assistants. The empirical section formulated four objectives: (1) to specify the main features of nutritional trends met in the selected religions; (2) to measure the level of nurses' expertise in the eating habits associated with the selected religions; (3) to find out whether the nurses in providing the care respect the clients' nutritional trends as related to the selected religions; and (4) to investigate the importance and observance of specific nutritional trends in the selected religions as perceived by the clients and the nurses. The methodology relied on a quality-oriented survey performed through controlled interviews with the clients, and a quantity-oriented survey conducted through questionnaires distributed among clients and nurses. The qualitative survey was to answer these questions: What eating habits can be encountered in clients professing the selected religions? Does proper observation of the clients' eating habits make the clients satisfied with the nursing care? The quantitative survey was based on assumptions that (1) nurses ignorant of the nutritional trends will make the clients unhappy about the nursing care, and that (2) proper attention paid to varied eating habits in different cultures will make the job of nursing teams in health-care facilities a more burdensome task. The survey has been conducted in the regions of South Bohemia and Central Bohemia. Judging from the results, the objectives have been met, the hypotheses confirmed, and the research questions objectivized. The work resulted in an Education Sheet to be used by both nurses and the public.

A tese objetiva analisar a forma como o Sínodo Evangélico Luterano do Brasil (hoje Igreja Evangélica Luterana do Brasil), proveniente do Sínodo de Missouri dos Estados Unidos, se posicionou em relação a assuntos em evidência da década de 1940 no Brasil, como questões envolvendo o Germanismo e o Nacional Socialismo Alemão presentes entre teuto-brasileiros. Além disso, o Sínodo necessitou adaptar-se às novas imposições da Campanha de Nacionalização do Governo de Getúlio Vargas, que visava o abrasileiramento de todos os imigrantes e seus descendentes residentes em solo brasileiro. A análise dos pressupostos do Sínodo a respeito destas questões compreende a premissa da Confessionalidade Luterana que, no entender do Sínodo, expressa uma necessária separação entre Igreja e Estado. Através de um processo judicial que envolveu dois pastores do Sínodo, presos e condenados no que ficou registrado na história como a Trama Nazi-integralista de Cruz Alta, resgatamos a visão que as autoridades brasileiras da época possuíam do Sínodo Evangélico Luterano do Brasil, especialmente no que tange ao Germanismo e ao Nacional Socialismo. / This dissertation aims at analyzing the way in which the former Evangelical Lutheran Synod of Brazil (now Evangelical Lutheran Church of Brazil), originating from the Missouri Synod of the United States, took a stand in the 1940s as regards the then-current issues in Brazil, such as matters involving Germanism and the German National Socialism among Teuto-Brazilians. Besides that, the Synod needed to adapt itself to the new impositions of the Nationalization Campaign ordained by the government of Getúlio Vargas, which was meant to brazilianize all immigrants and their descendants living on Brazilian soil. The analysis of the assumptions held by the Synod on those issues encompasses the premise of Lutheran Confessionalism which as the Synod sees it spells a necessary separation of Church and State. Also, by looking into a lawsuit involving two Synod pastors who were arrested and convicted in what came to be historically termed as the Nazi-Integralist Plot of Cruz Alta/RS, we have retrieved the viewpoint Brazilian authorities of that time had on the Evangelical Lutheran Synod of Brazil, especially concerning Germanism and the National Socialism.