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Encountering God : the role of prayer in Christian-Muslim relationsPillay, Reginald 06 1900 (has links)
Summaries in English and Afrikaans / Die verhoudings tussen Christene en Moslems word dikwels
vertroebel deur wantroue, misverstand en kultuurverskille.
Hierdie studie behandel gebed as 'n moontlike brug van begrip
tussen Moslems en Christene. Die motivering vir die studie le
egter dieper as die soeke na goeie wedersydse verhoudings. Dit
vloei voort uit deelname aan die "God se sending" in die wereld.
Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat),
deur te kyk na die oproep tot gebed, voorneme, wassing,
gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3
bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer
die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis
en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die
eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille
en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar
missiologiese konklusies, met die klem op gebedshoudings en die
verhouding tussen dialoog en getuienis. / Relations between Christians and Muslims have often been strained
due to mistrust, misunderstanding and cultural differences. This
study focuses on prayer as a possible bridge to mutual
understanding between Muslims and Christians. However, the
motivation for this study goes deeper than a search for good
neighbourliness. It stems from participating in the ''mission of
God" in society. Chapter 2 gives a detailed description of Muslim
prayer (salat), looking at the call to prayer, intention,
ablution, prayer postures, the place and the direction of salat.
Chapter 3 contains a Christian interpretation of Muslim prayer.
It examines the invocation ("In the name of God"), the Islamic
Creed, and salat as ritual. Chapter 4 draws a comparison between
the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the
common and distinguishing features are highlighted. Chapter 5
draws some missiological implications, focusing on prayer
postures and the relationship between dialogue and witness. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)
|
32 |
A critical hermeneutic examination of the dynamic of identity change in Christian conversion among Muslims in EthiopiaMunson, Gary Ray 10 1900 (has links)
This
research
examines
the
topic
of
the
Christian
mission
to
Muslims
in
Ethiopia.
The
Insider
Movement
paradigm
is
examined
with
respect
to
the
meaning
of
conversion
and
identity
and
how
these
concepts
may
best
be
understood
in
support
of
Muslim
outreach.
The
study
area
of
Ethiopia
is
not
a
Muslim
majority
nation
but
rather
is
pluralistic
society
and
political
system.
Thus
the
most
specific
application
is
other
sub-‐
Saharan,
non-‐Muslim
majority
nations
in
Africa.
The
cultural
and
historical
context
of
Ethiopia
is
first
explored
with
special
reference
to
factors
arising
from
or
focusing
upon
religion.
Literature
is
reviewed
regarding
evangelization,
church
planting,
and
outreach
to
Muslims.
The
concept
of
conversion
is
discussed
at
length
from
both
social
science
and
Christian
theological
paradigms.
The
topic
of
identity
is
explored
including
identity
theory
as
used
among
sociology,
psychology,
anthropology,
and
philosophy.
The
research
was
conducted
and
analyzed
using
concepts
from
the
philosophical
orientation
of
critical
hermeneutics
with
specific
use
of
the
communication
theory
of
Jurgen
Habermas
and
narrative
theory
of
Paul
Ricoeur.
The
narrative
identity
theory
of
Ricoeur
was
found
to
be
appropriate
to
a
mission
to
Muslims.
An
understanding
of
conversion
as
being
a
process
of
transformation
into
Christ-‐likeness
through
the
power
of
the
Holy
Spirit
was
found
to
be
most
compatible
with
Muslim
outreach. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)
|
33 |
A critical hermeneutic examination of the dynamic of identity change in Christian conversion among Muslims in EthiopiaMunson, Gary Ray 10 1900 (has links)
This research examines the topic of the Christian mission to Muslims in Ethiopia. The Insider Movement paradigm is examined with respect to the meaning of conversion and identity and how these concepts may best be understood in support of Muslim outreach. The study area of Ethiopia is not a Muslim majority nation but rather is pluralistic society and political system. Thus the most specific application is other subSaharan, non-Muslim majority nations in Africa. The cultural and historical context of Ethiopia is first explored with special reference to factors arising from or focusing upon religion. Literature is reviewed regarding evangelization, church planting, and outreach to Muslims. The concept of conversion is discussed at length from both social science and Christian theological paradigms. The topic of identity is explored including identity theory as used among sociology, psychology, anthropology, and philosophy. The research was conducted and analyzed using concepts from the philosophical orientation of critical hermeneutics with specific use of the communication theory of Jurgen Habermas and narrative theory of Paul Ricoeur. The narrative identity theory of Ricoeur was found to be appropriate to a mission to Muslims. An understanding of conversion as being a process of transformation into Christ-likeness through the power of the Holy Spirit was found to be most compatible with Muslim outreach. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
|
34 |
Encountering God : the role of prayer in Christian-Muslim relationsPillay, Reginald 06 1900 (has links)
Summaries in English and Afrikaans / Die verhoudings tussen Christene en Moslems word dikwels
vertroebel deur wantroue, misverstand en kultuurverskille.
Hierdie studie behandel gebed as 'n moontlike brug van begrip
tussen Moslems en Christene. Die motivering vir die studie le
egter dieper as die soeke na goeie wedersydse verhoudings. Dit
vloei voort uit deelname aan die "God se sending" in die wereld.
Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat),
deur te kyk na die oproep tot gebed, voorneme, wassing,
gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3
bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer
die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis
en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die
eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille
en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar
missiologiese konklusies, met die klem op gebedshoudings en die
verhouding tussen dialoog en getuienis. / Relations between Christians and Muslims have often been strained
due to mistrust, misunderstanding and cultural differences. This
study focuses on prayer as a possible bridge to mutual
understanding between Muslims and Christians. However, the
motivation for this study goes deeper than a search for good
neighbourliness. It stems from participating in the ''mission of
God" in society. Chapter 2 gives a detailed description of Muslim
prayer (salat), looking at the call to prayer, intention,
ablution, prayer postures, the place and the direction of salat.
Chapter 3 contains a Christian interpretation of Muslim prayer.
It examines the invocation ("In the name of God"), the Islamic
Creed, and salat as ritual. Chapter 4 draws a comparison between
the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the
common and distinguishing features are highlighted. Chapter 5
draws some missiological implications, focusing on prayer
postures and the relationship between dialogue and witness. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)
|
35 |
Bad Blood: Impurity and Danger in the Early Modern Spanish MentalityPyle, Rhonda 08 1900 (has links)
The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
|
36 |
Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspectiveShaba, Abimbola Adamson 06 1900 (has links)
This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3).
This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come.
This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
|
37 |
Evangelism and folk Islam: a case study in South Coast KenyaNyagwoka, Joseph B., 1971- 09 1900 (has links)
The Islamic religion has become a challenge to Christianity due to its rapid growth around the world today. Christianity and Islam are both devising strategies on how to reach out to each other with their conflicting messages. Christian missiologists have come up with several approaches of doing Mission to the Muslims. However, because of the Islamic practices and beliefs that vary in different contexts or from place to place, some of the approaches are not effective in some areas. The nature of the cultural context has more often made it progressively difficult for the Christian churches and missionaries to do Mission among the Muslim countries, including those at South Coast of Kenya, the Digo folk Muslims.
The call for a suitable understanding of an evangelism approach among the Digo folk Muslims is an essential concept for an effective Mission to them. There is no doubt that in Digoland, there is still a great challenge in evangelising the Digo people. Even though currently there is a good number of un-indigenous churches in this area, the problem remains that the Digo Muslims have not effectively responded to the Gospel of Jesus Christ at large. It is also clear that the evangelism approaches that the Christian churches are using have not been effective.
This thesis analytically examines evangelism approaches to Mission among the Digo folk Muslims by seven selected Christian churches from different denominations in the South Coast of Kenya. The study investigates the effectiveness of the evangelism approaches, which these churches are using with the Digo folk Muslims in sharing the gospel. Mostly using data collected from oral interviews, the study finds that Mission involvement to Digo Muslims is slow and not as effective as evidenced by the small number of the Muslim background believers in the selected churches. The churches and the Muslim background believers face challenges that include fear due to threats from the Muslim community as they perceive the Christians as adversaries who are stealing their members. Moreover, the few Muslims are, at times threatened with death. The churches also face challenges from the lack of effective training in Muslim evangelism in context including the financial constraints for Muslim Mission in the area.
The research concludes that significantly, there is a need for the selected churches to reexamine and reconsider their evangelism approaches to Digo folk Muslims with a view to improving their ways of engaging in sharing the gospel with them. Finally, the study formulates and proposes a practical biblical model for effective Mission to these Digo Muslims. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialisation in Muslim Evangelism)
|
38 |
Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspectiveShaba, Abimbola Adamson 06 1900 (has links)
This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3).
This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come.
This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
|
39 |
Conceptualizing Boko Haram : victimage ritual and the construction of Islamic fundamentalismOri, Konye Obaji 12 March 2014 (has links)
Indiana University-Purdue University Indianapolis (IUPUI) / In this study, rhetorical analysis through the framework of victimage ritual is employed to analyze four Boko Haram messages on You Tube, five e-mail messages sent to journalists from leaders of Boko Haram, and a BlogSpot web page devoted to Boko Haram. The aim of this analysis is to understand the persuasive devices by which Boko Haram leaders create, express, and sustain their jurisprudence on acts of violence. The
goal of this study is to understand how leaders of Boko Haram construct and express the group’s values, sway belief, and justify violence.
The findings show that Boko Haram desire to redeem non-Muslims from perdition, liberate Muslims from persecution, protect Islam from criticism, and revenge
perceived acts of injustices against Muslims. The group has embarked on this aim by allotting blame, vilifying the enemy-Other, pressing for a holy war, encouraging martyrdom, and alluding to an apocalypse. Boko Haram’s audience is made to believe that Allah has assigned Boko Haram the task to liberate and restore an Islamic haven in Nigeria. Therefore, opposition from the Nigerian government or Western forces is constructed as actions of evil, thus killing members of the opposition becomes a celestial
and noble cause. This juxtaposition serves to encourage the violent Jihad which leaders of Boko Haram claims Allah assigned them to lead in the first place. As a result of this cyclical communication, media houses, along the Nigerian government, Christians and
Western ideals become the symbolic evil, against which Muslims, sympathizers and
would-be-recruits must unite. By locking Islam against the Nigerian government,
Western ideals and Christianity in a characteristically hostile manner, Boko Haram precludes any real solution other than an orchestrated Jihad-crusade-or-cleanse model in which a possible coexistence of Muslims and the enemy-Other are denied, and the threat
posed by the enemy-Other is eliminated through conversion or destruction. As a result, this study proposes that Boko Haram Internet messages Boko Haram’s mission reveals a movement of separatism, conservatism, and fascism. A movement based on the claim that its activism will establish a state in accordance with the dictates of Allah.
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40 |
The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and ChristianityConteh, Prince Sorie 30 April 2008 (has links)
This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)
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