From the middle of the 19th century onwards the number of protestant missionaries in China increased tremendously. The evangelical revival movement played an important role in this development with pioneers like J. Hudson Taylor and his China Inland Mission (CIM) on the frontlines. The Swedish Holiness Union (SHU) decided to join CIM in the northern parts of China were the union established its missionary field in 1890. This essay aims to explore changes in how other religious practices, groups and subjects are constructed within SHU missionary letters from China published 1891-1950. The source material consists of missionary letters published in the Unions own periodical Trons Segrar 1891, 1928 and 1950. By basing the analysis on Laclau’s and Mouffe’s discourse theory the study will explore how different discursive formations change, affirm or undermine each other and how different religious practices, groups and subjects are constructed and characterized within a discursive framework.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-05-23T17:56:13Z No. of bitstreams: 2 anne_claude_marie_genolini.pdf: 1037221 bytes, checksum: 010459a5188e3d2d9eb11f795c42ba73 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-23T17:56:13Z (GMT). No. of bitstreams: 2 anne_claude_marie_genolini.pdf: 1037221 bytes, checksum: 010459a5188e3d2d9eb11f795c42ba73 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-02-21 / Comment l’Eglise doit-elle se situer face aux grandes mutations historiques du monde ? Doit-elle prendre au sérieux ceux qui disent que la chrétienté est en train de perdre – ou a déjà perdu – son statut de culture dominante dans le monde occidental, réduisant la religion chrétienne à une proposition de sens parmi d’autres ? Peut-être qu’est arrivé le moment favorable pour l’Eglise de se demander quelle est la Bonne Nouvelle que le monde attend. C’est cela qui a conduit Christoph Theobald, théologien jésuite franco-allemand, à développer une théologie originale à partir d’une herméneutique des signes des temps. Ayant le désir de contribuer à divulguer cette théologie au Brésil, le présent travail se penche sur le thème de la foi et de sa transmission à partir de deux oeuvres de l’auteur, qui ont été traduites en portugais, La Révélation et Transmettre un Evangile de liberté. Dans un premier temps, la problématique est située dans l’itinéraire de l’auteur et face aux défis de la post-modernité, terminant par une ébauche générale de la manière de faire du théologien. Ensuite les deux livres sont soumis à une analyse, tant au niveau de la forme comme du fond. Ainsi apparait la cohérence de la forme pastoral avec le contenu, véritable va-et-vient entre les Ecritures Saintes et les expériences individuelles et collectives, au sein des relations, de l’Histoire et de la création. Au fil de la lecture sont mises en avant les catégories inspirées par la contemplation du Nazaréen et de sa manière gratuite d’être en relation avec quiconque. Cela débouche sur un embryon de système ouvert, qui a pour axe vertical l’auto-révélation de Dieu – qui se traduit paradoxalement par son silence-, et pour axe horizontal, la sainteté, avec comme point d’intersection, la gratuité. En fin de parcours vient la question de la réception du discours. Est-ce que l’effort de l’auteur pour se communiquer de manière accessible va conduire le lecteur à suivre son propre itinéraire intellectuel et spirituel ou va tomber dans la tentation de l’immédiateté de formules qui peuvent aussi bien enthousiasmer que scandaliser ? Ce qui est certain est que la sainteté comme manière pour l’Eglise d’être en relation avec le monde est un signe visible, lisible et crédible pour l’humanité. Elle est élément de communion et de conversion, au service de la foi élémentaire dans la vie et du vivre-ensemble. / Como a Igreja deve situar-se frente às grandes mutações históricas mundiais? Deve ela levar a sério os que dizem que a cristandade está perdendo – ou já perdeu - seu estatuto de cultura dominante no mundo ocidental, reduzindo a religião cristã a uma proposta de sentido entre outras? Chegou talvez o momento favorável para a Igreja de se perguntar qual é a Boa Notícia que a cultura pós-moderna espera. Foi isso que levou Christoph Theobald, teólogo jesuíta franco-alemão a desenvolver uma teologia original a partir de uma hermenêutica dos sinais dos tempos. No desejo de contribuir com a divulgação dessa teologia no Brasil, o presente trabalho se debruça sobre o tema da fé e de sua transmissão a partir de duas obras do autor, que foram traduzidas em português, A Revelação e Transmitir um Evangelho de liberdade. Em um primeiro momento, a problemática é situada no itinerário do autor e diante dos desafios da pós-modernidade, terminando por um esboço geral da maneira de fazer do teólogo. Depois, os dois livros são submetidos a uma análise, tanto da forma, como do conteúdo. Assim é evidenciada a coerência da forma pastoral com o conteúdo, verdadeiro vai e vem entre as Sagradas Escrituras e as experiências individuais e coletivas, no seio das relações, da história e da criação. Ao longo da leitura são destacadas as categorias inspiradas pela contemplação do Nazareno e sua maneira gratuita de estar em relação com qualquer um. Isso desemboca sobre um embrião de sistema aberto, tendo como eixo vertical a auto-revelação de Deus – que se concretiza paradoxalmente por seu silêncio-, e como eixo horizontal, a santidade, tendo como ponto de intersecção, a gratuidade. Ao concluir o percurso, surge a questão da recepção do discurso. Será que o esforço do autor para se comunicar de maneira accessível vai levar o leitor a seguir seu próprio itinerário intelectual e espiritual, ou a cair na tentação do imediatismo de fórmulas que podem tanto entusiasmar como escandalizar? O que é certo é que a santidade, como maneira para a Igreja de estar em relação com o mundo, é um sinal visível, legível e crível para a humanidade. Ela é elemento de comunhão e de conversão, dentro e fora da Igreja, ao serviço da fé elementar na vida e do viver juntos.

This dissertation examines the life and work of Charles Ewing Brown (1883-1971), an influential twentieth-century leader of the Church of God (Anderson, IN). During his editorship of the Gospel Trumpet from 1930 to 1951, Brown reinterpreted Christian doctrine in ways that often challenged predominant evangelical and fundamentalist theologies of the mid-twentieth century. Although often associated with theological developments in the nineteenth century, the holiness movement impacted the twentieth century in significant ways, concurrent with the contributions of pentecostalism and neo-evangelicalism. In the late 1950s, a prominent mainline leader heralded the rise of the “Third Force in Christendom,” which prioritized an experiential and primitivist faith that was not encapsulated in Roman Catholicism or historical Protestantism. Despite the presence of holiness groups like the Church of God in the Third Force, prevailing historical narratives of the mid-twentieth century have prioritized the importance of the Reformed fundamentalist tradition associated with Baptists and Presbyterians. In contrast, Brown’s holiness fundamentalism rejected the premillennialism and cultural separatism that prevail in most historians’ depiction of the tradition. Overall, Brown complicates how historians have understood terms such as fundamentalist and evangelical. This work offers a nuanced historical account by showing how a significant holiness leader inherited and modified the beliefs and practices of formative traditions. Through a survey of monographs, editorials, and addresses, this dissertation foregrounds the foundations and implications of Brown’s claim of being an evangelical and a fundamentalist. It begins with a biographical chapter and successive chapters explore how Brown’s outlook informed his view of revivalism and doctrine, his ecclesiology, his critique of premillennialism, his articulation of the social dimensions of Christianity, and his socio-political commentary. The conclusion contextualizes Brown and analyzes his historiographical significance. For Brown, the evangelical and fundamentalist disposition was primarily communal, and the prevailing trend toward hyper-individualism and separation deeply concerned him. By challenging the assumptions about the conservative nature of evangelicalism and the epistemological foundation of fundamentalism, this study offers an initial foray into how holiness groups shaped the contours of twentieth-century American Christianity. It reveals Brown’s continuity with nineteenth-century evangelical social reform efforts and with late twentieth-century progressive evangelicals.

This dissertation is a historical and missiological study of the concept of the child in North American holiness and pentecostal mission discourse between 1897 and 1929. Despite official prioritization of evangelistic preaching, new holiness and pentecostal mission movements devoted much of their energies to starting schools and opening homes for children in need. Growing widespread interest in studying and protecting children encouraged child-focused activity. At the same time, an evangelical spirituality that emphasized childlike trust in God helped to sustain mission work with children. The study analyzes narratives found in denominational and mission periodicals as well as other missionary writings to uncover the voices and actions of mission practitioners. In early holiness and pentecostal mission movements, publications enabled the exchange of stories, ideas, and funds. This exchange spread the idea of living by childlike faith, provided resources for raising children in Christian faith, and supported and built children’s homes. Child-centered discourse thus propelled the spread of holiness and pentecostal meta-cultures that formed the next generation of the movements. Chapters 1 and 2 show the links between holiness and pentecostal mission and earlier evangelical movements. Chapter 1 argues that the child has been central to historical evangelical identity, spirituality, and mission. Chapter 2 identifies changing understandings of the child and approaches to mission that accompanied changes in evangelical identity. These developments contributed to the proliferation of mission discourse on the child during the period of this study. Chapter 3 shows how holiness and pentecostal missionaries, such as Albert Norton, looked to God as a good father who met their needs. Missionaries’ response to a benevolent father was called “living by faith,” and it shaped their approach to mission with children. Chapter 4 examines how members of North American Wesleyan holiness groups, the Free Methodists, Wesleyan Methodists, and Nazarenes, pursued a mission of rescuing and raising children in Christian faith around the world. Chapter 5 explores how pentecostals, such as Leslie and Ava Anglin and Lillian Trasher, set up homes for needy children in various global locations and contributed to the formation of pentecostal childhoods. This dissertation argues that holiness and pentecostal efforts to care for and train children helped to form global evangelical movements. It contributes to the history of mission, sheds light on how and why these movements spread, and provides a historical link to popular practices of twentieth-century child sponsorship. The study concludes by highlighting the role that narratives and the concept of the child played in shaping evangelicalism.

Spiritual leadership as an important part of the permanent formation of adults, theory and practice today. This thesis deals with the spiritual direction as one important way of the formation of the believer. Spiritual direction being put into practise by one person to another anables the believer to go through life with God to holiness in full. It based on the survey, which charts the spiritual need for guiding the faithful in the Czech Republic and the level of satisfaction.The research carried out by a survey of 1200 respondents shows that number of the believers need to be accompanied much more exceeds the possibility of the current church. Significantly there are more unsatisfied men than women in that need. The trained team of appropriate people for accompany formed in each diocese, not only among priests and religious but even laymen, should be a substantial help for this situation. Then the possibilities of providing this assistance and to apply and fully exploit it, on recommendation of a priest - the cofessor, would be anounced to the believers. Keywords 5 key words: God - the believer - spiritual accompaniment - maturation - Holiness. Počet znaků (včetně mezer): 222 552

The Diploma work explores and develops one of the many gifts of the Holy Spirit, that Catholic Church has like a treasure, and it is charisma. Many times in the Church or outside the Church a man can encounter with a negative attitude when the concept of charismas is mentioned, because many people do not know the true meaning and purpose of these gifts of the Holy Spirit. The purpose of the Diploma work is to raise in a simplicity the main issues of the topic and to offer answers to certain questions connected with the exposing of authenticity of this gift, which the Saint Paul is writing about. In the first part the Diploma work deals with the main attitudes of the Catholic Church towards charismas from the perspective of what Holy Scripture and Catechism of the Catholic Church says on the charismas. The Diploma work efforts to develop a spiritual knowledge of charismas, their authenticity and also a danger of sliding out of the Church. It discusses the criteria for distinguishing and recognition of charismas. The work discusses the gifts, charismas and fruits of the Holy Spirit. The topic is focused on identifing of the gifts of Holy Spirit and their presence in the Church and in the life of individual. Finally, the Diploma work describes topics such as "baptism in the Holy Spirit", thus...

This thesis examines the use of hagios and related words in the Pauline Literature. Its aim is to outline the understanding of holiness in Paul. A methodological outline is following on introduction (Holiness in OT and Second Temple Judaism) and summary of research. A first survey of the relevant biblical references indicates a division into three chapters to be appropriate: Holy Spirit, Sanctification and the Holy Ones. Paul’s thinking on Holiness and Sanctification is theocentrically grounded with strong christological inclinations. Sanctification concerns all areas of life, demands dedication and ethical consequences and leads to eschatological perspectives. Sanctification is a com- munal enterprise, forms identity and urges for solidarity. Sanctification doesn’t follow on justification. Both are parallel expressions for the Christ-event reaching out on human lives. Holiness-terminology has a manifold communicative potential: the transfer towards God’s sphere is described, paraenesis is motivated for, identity founded and strengthened, christian solidarity advertised for. / Diese Arbeit untersucht den Gebrauch von Heiligkeitsterminologie (insbesondere Hagios und Stammverwandte) im Corpus Paulinum, um sich so dem Heiligkeitsverstandnis des Paulus zu nahern. Nach Einleitung (u.a. Heiligkeit in AT und Fruhjudentum) und Forschungsuberblick wird die Konzeption der Untersuchung dargestellt. Ein erster Uberblick uber die relevanten Stellen legt nahe, das Material in je ein Kapitel zu „Heiligem Geist", „Heiligung" und „den Heiligen" zu gliedern. Paulus versteht Heiligkeit und Heiligung theozentrisch-soteriologisch fundiert und christologisch akzentuiert. Heiligung betrifft das ganze Leben, erfordert Hingabe und ethische Konsequenzen und geht einher mit eschatologischer Orientierung. Heiligung geschieht in Gemeinschaft. Heiligkeit formt Identitat („die Heiligen") und fordert Solidaritat. Rechtfertigung und Heiligung stehen nicht im Verhaltnis eines „Nacheinander", sondern sind parallele Ausdrucksformen fur das Menschen ergreifende Christusgesehehen. Das kommunikative Potential von Heiligkeitsterminologie ist vielfaltig: der „Transfer auf die Seite Gottes" wird beschrieben, Paranese motiviert, Identitat gestiftet und gestarkt und um christliche Solidaritat geworben. / New Testament / M. Th. (New Testament)

This thesis examines the use of hagios and related words in the Pauline Literature. Its aim is to outline the understanding of holiness in Paul. A methodological outline is following on introduction (Holiness in OT and Second Temple Judaism) and summary of research. A first survey of the relevant biblical references indicates a division into three chapters to be appropriate: Holy Spirit, Sanctification and the Holy Ones. Paul’s thinking on Holiness and Sanctification is theocentrically grounded with strong christological inclinations. Sanctification concerns all areas of life, demands dedication and ethical consequences and leads to eschatological perspectives. Sanctification is a com- munal enterprise, forms identity and urges for solidarity. Sanctification doesn’t follow on justification. Both are parallel expressions for the Christ-event reaching out on human lives. Holiness-terminology has a manifold communicative potential: the transfer towards God’s sphere is described, paraenesis is motivated for, identity founded and strengthened, christian solidarity advertised for. / Diese Arbeit untersucht den Gebrauch von Heiligkeitsterminologie (insbesondere Hagios und Stammverwandte) im Corpus Paulinum, um sich so dem Heiligkeitsverstandnis des Paulus zu nahern. Nach Einleitung (u.a. Heiligkeit in AT und Fruhjudentum) und Forschungsuberblick wird die Konzeption der Untersuchung dargestellt. Ein erster Uberblick uber die relevanten Stellen legt nahe, das Material in je ein Kapitel zu „Heiligem Geist", „Heiligung" und „den Heiligen" zu gliedern. Paulus versteht Heiligkeit und Heiligung theozentrisch-soteriologisch fundiert und christologisch akzentuiert. Heiligung betrifft das ganze Leben, erfordert Hingabe und ethische Konsequenzen und geht einher mit eschatologischer Orientierung. Heiligung geschieht in Gemeinschaft. Heiligkeit formt Identitat („die Heiligen") und fordert Solidaritat. Rechtfertigung und Heiligung stehen nicht im Verhaltnis eines „Nacheinander", sondern sind parallele Ausdrucksformen fur das Menschen ergreifende Christusgesehehen. Das kommunikative Potential von Heiligkeitsterminologie ist vielfaltig: der „Transfer auf die Seite Gottes" wird beschrieben, Paranese motiviert, Identitat gestiftet und gestarkt und um christliche Solidaritat geworben. / New Testament / M. Th. (New Testament)

[pt] A vida e a teologia de Karl Barth foram marcadas pelo engajamento político-social. Engajamento este que não aconteceu simplesmente porque Barth era politizado, mas foi uma consequência de seu entendimento teológico. Para ele, a fé cristã via o homem de modo integral e não dualista, portanto não havia nenhuma esfera da vida humana que não pertencesse a Cristo. Ser engajado e lutar pelos menos favorecidos e explorados era uma consequência de fé em Jesus, era se importar com o que Jesus se importaria. Este envolvimento na vida de Barth foi visceral e o teólogo lutou pelo que cria em momentos extremos em que sua própria vida esteve em risco. A sua teologia foi toda permeada por um pensamento holístico que cria ser uma questão de santidade lutar pelos direitos humanos, pela democracia, pelos pobres. Seu exemplo e sua obra podem ser muito pertinentes, sobretudo no contexto socioeconômico da América Latina. / [en] The life and theology of Karl Barth were marked by political and social engagement. This engagement didn t happen simply because Barth was politicized, but was a consequence of his theological understanding. For him, the Christian faith through the man of integral and non-dualistic mode, so there was no sphere of human life that doesn t belong to Christ. Being engaged and fight for the disadvantaged and exploited was a result of faith in Jesus, was to care what Jesus would mind. This involvement in the life of visceral and theologian Barth was fought by establishing in extreme moments when his own life was at risk. His theology was all permeated by a holistic thinking that creates holiness be a matter of fighting for human rights, democracy, the poor. His example and his work can be very relevant, especially in the socio-economic context of Latin America.

Thesis (D. Min.)--Denver Seminary, 2006. / Includes bibliographical references (leaves 237-264).