Dans cette recherche nous avons voulu analyser le rapport entre le système préventif présenté par les missionnaires salésiens et son accueil chez les laïcs malgaches au Centre Notre Dame de Clairvaux. Le but était d'étudier ce processus d'inculturation aux fins de le comprendre et d'évaluer son degré d'appropriation par le milieu. Pour arriver à atteindre ces objectifs, nous avons procédé à une recherche-action, enrichie par une recherche documentaire. Au niveau de la compréhension du processus, nous avons identifié plusieurs éléments, notamment le langage, le temps et les dimensions culturelles transversales, en rapport avec les éléments fondamentaux du système préventif. Dans cette analyse, deux types de dialectiques ont été identifiées, la dialectique à l'intérieur des valeurs et celle des relations. Pour ce qui concerne l'évaluation du processus, nous avons dû déterminer avant tout des critères d'évaluation et ensuite les appliquer, ce qui nous a permis de définir les échecs et les réussites. Ces critères non seulement clarifient et qualifient l'inculturation, mais ils nous disent aussi ce qu'est l'inculturation « réussie ». À ce propos, nous pouvons affirmer que les laïcs malgaches sont arrivés à un haut degré d'appropriation du système salésien à Clairvaux, mais qu'il reste encore du chemin à faire pour que d'autres dimensions telles que le rôle de la femme, l'œcuménisme et la gestion économique soient touchés par ce processus. Le dernier chapitre de cette thèse aborde les questions plus théologiques, autour de quatre grands thèmes. Le premier thème touche les trois fondements théologiques de l'inculturation : l'incarnation, la présence de l'Esprit et le salut. Le deuxième, la dialectique comme paradigme interprétatif et son application à trois exemples liés à la communion. Le troisième propose la communion comme ligne d'interprétation théologique. Le quatrième thème présente trois éléments du processus d'inculturation : l'histoire, le temps et les semina verbi, en portant une attention particulière à leur rôle dans une dynamique de continuité et discontinuité. La conclusion générale systématisera les éléments du processus d'inculturation et présentera les questions encore ouvertes. Les limites de la dialectique seront aussi exposées ainsi qu'un nouveau paradigme pour comprendre le processus d'inculturation : la complexité.

Tous les peuples et toutes les cultures célèbrent leurs morts. Les rites funéraires président à la quête de sens face à la mort. Nous sommes intéressé par la question des rites funéraires dans les premiers siècles de l'Afrique du Nord chrétienne. D'où la formulation de notre sujet qui nous guidera tout au long de notre réflexion: "Les rites funéraires dans l'Afrique du Nord chrétienne du 3e siècle au 5e siècle. A la lumière des œuvres de Tertullien, Cyprien, Lactance et Augustin". Comment les chrétiens célébraient-ils leurs morts aux premiers siècles du Christianisme dans un environnement à dominante païenne ? Quel regard les premiers écrivains chrétiens de l’Église d'Afrique ont-ils eu sur les funérailles des païens, et quelle contribution ont-ils apportée face au culte rendu aux morts par les chrétiens ? Concernant l'Afrique du Nord au début de notre ère et pendant l'Empire romain, les célébrations funéraires étaient d'abord l'affaire des familles. Avec Augustin, nous assistons à une évolution du culte des morts que Tertullien, Cyprien et Lactance attestaient déjà. / All people and culture celebrate the death for peace of the dead persons and the living one. We are interested in the question of the funeral rites in the first centuries of christian Church of the North Africa. That is why we entitled our subject :" The funeral rites of Early Christian North Africa of the 3rd in the 5th century. In the light of Tertullian, Cyprian, Lactantius and Augustine's works". We try to understand the contents of the funeral rites which presided over the Christian celebrations in honor of the dead in the christian environment of the North Africa. How did the Christians celebrated the death in the first centuries? What are the points of view of the first christian writers in the Africa Church on the pagan funeral that the Christians went on celebrating, and what is their contribution about the cult of dead in the Christian area? About the North Africa at the beginning of our era and during Roman Empire, the funeral celebrations first concerned the families. Thanks to Augustine, at the end of the 4th century and at the beginning of the 5th one, we can notice an important evolution of celebrations in honor of the dead that Tertullian, Cyprian and Lactantius had already initiated.They also acquire at this moment an ecclesial dimension, especially with the cult of the martyrs and their relics. To throw light on the funeral subject in the north Africa, it is necessary to understand the history of the pagan cult of the 3rd to 5th century.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

One of the most important yet most undermined aspects of the Reformed Churches in the resort of Synod Midlands is its liturgy. Little study has been done on liturgy and few Church Councils make liturgy their concern. Consequently most of the Reformed Churches in Midlands are faced with the problem of syncretism, secularism and modernistic trends in the liturgy. All human beings are religious people. All humans beings are believers yet it depends whom and how people worship and in whom or what they believe. People have different cultures and in some instances, as is the case with the African religion, culture and religion are not easily separated. Liturgy has an indispensable task in transforming culture. This study aims at scrutinising the manner of worship in Reformed Churches in Synod Midlands. It is divided into three sections. The first section focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third on a critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. This study indicates that the Reformed Churches in Synod Midlands need a relevant liturgy that is suitable for the African members but also a liturgy that is not easily influenced by culture and by the world. Liturgy has to shape culture and culture has to be accommodated in the shape that liturgy takes. This does not occur at the same level. The gospel preaches to culture and leads it to repentance. The sermon, however, is presented within a certain culture, context and language. This is where culture fits in and contributes to the shaping of the liturgy. A relevant liturgy for the Reformed Churches in Synod Midlands would be a dynamic liturgy that displays an interactive communicative character. There has to be a dialogue between God and His children. The liturgist should not be an individual standing between God and humans, blocking the dialogue-related character of the liturgy. All members have to be participative and should follow the liturgy. This study therefore calls upon a free liturgy because African people are spontaneous. However this liturgy should also be characterized by the necessary order. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

The growth of the Church in Africa, namely at numerical level 1 is tremendous. However, we notice that her impact on society and public life is not so visible as the growth is, since Christian values are embodied by Christians. Yet, the Church has huge human resources1 pastors, missionaries, lay leaders and theologians. The challenge for the Church in Africa is to incarnate and inculturate these values and the living message of the Gospel. In this thesis we question the co-operation between the Church and mission agencies, between native pastors and western missionaries. We notice that since 150 years, there has been a huge gap between these two entities. This is due to the fact that Theology and Missiology look like two lines that never meet. This situation leads us to revisit not only the current paradigm Church-Mission but also the current link between Theology and Missiology. We propose the following theses: 1. Theology is mission-centered. The goal of Theology is to extend the Kingdom of God by the prodamatlon of the Gospel so that every nation (ethne) may be represented in the Kingdom, and by the communication of Christian values so that a new society or a new civilisation may emerge and may take over the current and corrupted society. 2. To explore the Biblical data on Church and Mission, the only ontological approach appears to be limited, therefore the functional approach must be added. The right question is not only “What the Church Is" but also "For what the Church Is" 3. The local Church is the representation of the Universal Church in a given location. This local church is culturally rooted. Cultural plurality is a sine qua non condition for the Universal Church. 4. The local Church is the basis of mission. The basic reflections on mission must take place within the local Church, at the grass root level. All human resources, from mission agencies and para-church organisation are accountable to the local Church. 5. The major themes of healing, liberation and identity are at the core of the Gospel. Theologians must articulate these themes in their discourse. 6. Co-operation between local Churches, or within a duster of local Churches, gives opportunities to succeed in term of mission since no local Church can do mission alone.

One of the most important yet most undermined aspects of the Reformed Churches in the resort of Synod Midlands is its liturgy. Little study has been done on liturgy and few Church Councils make liturgy their concern. Consequently most of the Reformed Churches in Midlands are faced with the problem of syncretism, secularism and modernistic trends in the liturgy. All human beings are religious people. All humans beings are believers yet it depends whom and how people worship and in whom or what they believe. People have different cultures and in some instances, as is the case with the African religion, culture and religion are not easily separated. Liturgy has an indispensable task in transforming culture. This study aims at scrutinising the manner of worship in Reformed Churches in Synod Midlands. It is divided into three sections. The first section focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third on a critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. This study indicates that the Reformed Churches in Synod Midlands need a relevant liturgy that is suitable for the African members but also a liturgy that is not easily influenced by culture and by the world. Liturgy has to shape culture and culture has to be accommodated in the shape that liturgy takes. This does not occur at the same level. The gospel preaches to culture and leads it to repentance. The sermon, however, is presented within a certain culture, context and language. This is where culture fits in and contributes to the shaping of the liturgy. A relevant liturgy for the Reformed Churches in Synod Midlands would be a dynamic liturgy that displays an interactive communicative character. There has to be a dialogue between God and His children. The liturgist should not be an individual standing between God and humans, blocking the dialogue-related character of the liturgy. All members have to be participative and should follow the liturgy. This study therefore calls upon a free liturgy because African people are spontaneous. However this liturgy should also be characterized by the necessary order. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.

Proefschrift--Godgeleerdheid--Nijmegen--Katholieke Universiteit, 1990. / NBCLC = National Biblical, Catechetical and Liturgical Centre.

Text in German with abstracts in German, English and Xhosa / In dieser Foschungsarbeit werden zwei theologische Ansätze auf Gemeinsamkeiten und Unterschiede zueinander untersucht. Hierfür wird zunächst die täuferisch-mennonitische Gemeindearbeit auf ihre zugrundeliegende Theologie und Ekklesiologie untersucht. Als nächstes wendet sich der Fokus dem zweiten Ansatz, der Missionalen Theologie zu. Auch hier wird die zugrundeliegende Theologie und Ekklesiologie untersucht. Die notwendige Zuspitzung erfolgt durch die Eingrenzung auf die Entwicklungen in Deutschland. Nach dieser synchronen Herangehensweise können beide entfalteten theologischen Ansätze miteinander verglichen werden. Anschließend werden praktische Folgerungen gezogen, ob und inwiefern beide theologischen Ansätze miteinander kompartibel sind und welche Integrationsmöglichkeiten lohnenswert erscheinen. Hierbei wird die inhaltliche Nähe beider Ansätze deutlich. Die Missionale Theologie scheint der täuferisch-mennonitischen Gemeindearbeit eine Chance zu bieten, durch Ganzheitlichkeit und Kontextualisierung mehr Relevanz für die Gesellschaft zu entwickeln. / In this research, two theological approaches are examined for commonalities and differences. For this purpose, the Anabaptist-Mennonite church work is first examined for their underlying theology and ecclesiology. Next, the focus turns to the second approach, the missional theology. Again, the underlying theology and ecclesiology is examined. The necessary aggravation is achieved by limiting it to developments in Germany. Following this synchronic approach, both unfolded theological approaches can be compared. Subsequently, practical conclusions are drawn as to whether and to what extent both theological approaches are compatible with each other and which integration options seem worthwhile. The content of both approaches becomes clear. Missionary theology seems to offer Anabaptist-Mennonite church work a chance to develop more relevance for society through holistic and contextualization. / Kolu phando, iindlela ezimbini zakwalizwi ziyavavanywa kwizinto eziqhelekileyo kunye nokwahluka. Ukulungiselela le njongo, umsebenzi wecawe yama-Anabaptist-Mennonite kuqala uvavanyelwa isiseko sabo semfundiso yenkolo kunye ne-ecclesiology. Emva koko, ukugxila kugxila kwindlela yesibini, i-theology yobufundisi. Kwakhona, kuyaxilongwa ubuxhakaxhaka besayensi kunye ne-ecclesiology. Ukongezwa okufanelekileyo kufezekiswa ngokunciphisa umda kuphuhliso lwaseJamani. Ukulandela le ndlela ye-synchronic, zombini iindlela ezingachazwanga zenkolo zingathelekiswa. Emva koko, izigqibo ezisebenzayo ziyatsalwa malunga nokuba ingaba iindlela zombini ezi ndlela zenkolo ziyahambelana kwaye yeyiphi indlela yokudibanisa ebonakala iluncedo. Umxholo wezi ndlela zombini ucacile. I-Theology yabefundisi ibonakala ngathi inika icawe yama-Anabaptist-Mennonite ithuba lokuphuhlisa ukubaluleka koluntu ngokubhala izinto nangomxholo. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Le concept clé de l’Église-Famille de Dieu, thème porteur de la théologie africaine actuelle, est le prolongement de la figure de l’Église que les Africains ont dégagée à partir du deuxième Concile de Vatican, pour les Églises d’Afrique. Il se comprend et se situe dans le contexte de l’évangélisation inculturée africaine . Ce présent mémoire fait la genèse du concept dans le développement de l’Église du Burkina implantée par les Missionnaires d’Afrique qui ont voulu fonder des communautés ecclésiales, solidaires, fraternelles, adultes et responsables en leur assurant les conditions de leur développement par elles-mêmes. En relisant le développement de l’Église-Famille de Dieu du Burkina depuis ses débuts, l’auteur met en évidence ses « actes instituant ». À la lumière du document conciliaire Ad Gentes, il pose les questions théologiques autour du développement de l’Église-Famille de Dieu avec le cas particulier de l’archidiocèse de Ouagadougou de 1977 à 2002. / The key concept of Church as the Family of God conveying current African theology is the continuation of the idea of the Church developed by Africans for African Churches as a result of the second Vatican Council. It may be understood and situated within the context of inculturated evangelization in Africa. This dissertation shows how the concept came into being in the Church of Burkina, established by the Missionaries of Africa who wanted to found ecclesiastical, supportive, fraternal, adult and responsible communities capable of taking the practical details of their development into their own hands. By going over the development of Burkina’s Church as the Family of God from its origin, the author highlights its “instituting actions”. In the light of the conciliar document Ad Gentes, he raises theological questions concerning the development of the Church as the Family of God using the specific case of the archdiocese of Ouagadougou between 1977 and 2002.

St Helena Island in the South Atlantic Ocean has been changing for over a decade. The way the people on the Island respond to the change affects the way in which the Gospel is communicated, and this has missiological implications. This raises the question; what influence does change have on the way the Gospel is communicated? If people are resistant to social change, will they be open to change required by the Gospel? How will good intercultural skills help? To fully address the Island's response to change, one needs to look at the interplay of change, culture and communication. It also important to consider how these three elements can be monitored and managed by both the Saints and the clergy alike. This will become the basis for my proposal of focusing the intercultural communication of the Gospel on the ever-changing world of the youth. / Christian Spirit, Church History, Missiology / M.Th. (Missiology)