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Communitas to structure : a dynamic social network analysis of an urban Jesus People communityRidout-Stewart, Caroline January 1974 (has links)
No description available.
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The Jesus Movement of the 1960s and 1970s as a "Great Awakening"Bodling, Kurt Allen Thayer, January 1986 (has links)
Thesis (S.T.M.)--Concordia Seminary, 1986. / Bibliography: leaves 146-171.
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Communitas to structure : a dynamic social network analysis of an urban Jesus People communityRidout-Stewart, Caroline January 1974 (has links)
No description available.
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The west coast Jesus movement, 1965-1975Hinderliter, Thomas John. January 1976 (has links)
Thesis (M.A.R.)--Western Evangelical Seminary, 1976. / Includes bibliographical references (leaves 92-94).
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God's forever family : the Jesus People movement in America, 1966-1977Eskrigde, Larry January 2005 (has links)
The Jesus People movement arose in the United States in the late 1960s and early 1970s. Achieving its initial strength in California, this unique combination of the hippie counterculture and evangelical Christianity eventually spread to many parts of the country and briefly attracted a great deal of contemporary media and scholarly attention. Fading from the cultural spotlight rather quickly and eventually disappearing in the late 1970s, little attention was paid to the Jesus People in subsequent decades as both scholars of American religion and culture tended to either overlook the movement, or dismiss it entirely. This project argues that a closer re-examination of the entirety of the Jesus People phenomena--and not just its transitory period of 'California-heavy' media popularity--reveals that it was one of the most significant national religious movements of the postwar period. The Jesus People impacted both great numbers of young people in the counterculture as well as many young evangelical church youth who adopted the Jesus People persona and made it their own. Just as the lives of a significant number of 'Baby Boomers' were shaped by the counterculture, so the Jesus People movement was another of the major formative forces among American youth who came of age in the late 1960s and 1970s. Moreover, its influence remained significant within the American evangelical subculture in the decades that followed. Not only did burgeoning new groups such as the Calvary Chapel and Vineyard movements originate in the movement, but the Jesus People paved the way for the huge 'Contemporary Christian Music industry' and signalled a new relaxed relationship between evangelicalism and youth culture. Upon reexamination, it is clear that the Jesus People movement played an important role in the resurgence of American evangelicalism in the late twentieth and early twentyfirst centuries.
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The Jesus People : attitude, personal-orientation and life-style changes as a function of non-conformist religious influenceStones, Christopher R January 1976 (has links)
The Jesus People of Hillbrow, Johannesburg, assert that since joining the Jesus movement they have undergone radical changes; from a life of turmoil to a life of relative serenity. Such claims, if valid, have implications for the counter-culture, which is comprised largely of youth alienated from mainstream society and church. The present study then, was an investigation to determine whether the members of the Jesus movement have changed and if so, attempts were made to delineate such changes. The Jesus People investigated were members of the "Invisible Church", who had been residing communally for a period of not less than three months. A battery of questionnaires was administered on two occasions. The first occasion required the subjects to complete the questionnaires as they would have prior to their conversion, while the second administration required that the subjects complete the questionnaires according to their attitudes, values and opinions presently held. To counter any practice effects, the requirements for completion of the questionnaires were reversed for one half of the group randomly chosen. The order of presentation of the questionnaires was kept the same to counter any fatigue-effects. (The control group being matched with the experimental group should experience the same degree of fatigue.) The individuals selected for the control group were recruited from established-church youth clubs. These individuals were matched with the members of the Jesus movement for age, sex, home-language, general intelligence and occupation of father. The procedure of questionnaire administration for the control group was identical to that adopted for the experimental group. Both the experimental and the control group comprised 22 individuals. Incidental to the major design of the present study was the generation of a small (eight) group of Pentecostals, the results of which were analysed separately from those of the experimental and control groups. The finding that this group underwent the least change did not support the a priori expectation that Pentecostals should show changes which are intermediate to those of the experimental and control groups. It is argued however, that this Pentecostal group is not representative of Pentecostals per se. Bearing in mind, that the answers received depend, to a large extent, on the nature of the questions posed, the Jesus People, as a function of conversion (operationally defined as a "Jesus Experience"), underwent significant increases in their degree of perceived security but revealed significant decreases on attributes related to self-actualization. In addition, their predominant life-style orientation changed from personalistic to sociocentric, and there was an increased support for biblicistic fundamentalism. Associated with the above changes were decreases on the majority of the Wilson conservatism-scale dimensions, together with changes on a questionnaire explicitly developed for the present study. It is argued that the changes undergone by the members of the Jesus movement are in a positive direction, the "Invisible Church" serving as a 'half-way house'. Such changes are posited to be a function of an operationally defined "Jesus Experience"; a psycho-sociological experience rather than a theological, ecclesiastical experience.
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The meaning of becoming and being a member of a small and structured religious group|Stones, Christopher R January 1980 (has links)
The concern of this investigation is with the meaning of becoming as well as being a member of one of four specific small and structured religious communities. Three of these religious groups - the Jesus People, the Hare Krishna Devotees and the Maharaj Ji Premies - are considered to be nonconformist in terms of the life-style, value-system and theology each adopts within the mainstream social and theological ethos, while the fourth group - a sample of Catholic Seminarians - like the other groups is a small community with a structured life-style, but its life-style and value-system is not necessarily non-conformist. These groups are all to be found, amongst other places, in Johannesburg, apart from the Catholic Priests, all of whom were living in a seminary in Pretoria. All the members of these religious communities - both men and women - who were interviewed were Caucasian, their educational standard ranged from pre-matric through to university graduate status, and the overall average age of the 9rouP members was 24 years - the youngest subject was aged 17 while the oldest was 31 years of age. Rather than a meas~rement orientated procedure, a phenomenologically inspired methodological procedure was used to explicitate the data. It is argued that a descriptive phenomenological perspective is more appropriate for the elucidation of meaning-structures, especially with reference to the present inquiry, than would be a quantitative, measurement and mathematical treatment of the subject matter with which this thesis is concerned. The results are best summarized by stating that, although the explication revealed that the four groups are distinctly different in certain aspects of the meaning-structures of the individuals' becoming and being members of a group, there are nonetheless marked similarities between the groups in other aspects of the explicitated data.
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A Missiological perspective on a South African Chinese House Church in the light of Alan Hirsch's six elements of "Apostolic Genius"Grant, Stephen Robert January 2013 (has links)
China is a world force. Not only is China seen in the daily news but it has produced the
largest church in the world. The church is 100 million people strong (Hattaway
2003:13). Since 1978, modern China has begun to populate the world community with
her immigrants. Vast Diaspora communities have been created.
The church in China shows all the signs of a Jesus People movement. In 1949 the
communist came into power. They ordered all Christian missionaries to leave the
country (Aikman 2003:44). By 1953 the last missionary had left (Thompson 1978:186).
Mao closed the churches, confiscated property, burned books and bibles and had
leaders sent to re-education camps. A time of persecution had begun. Rather than
destroy the church, this made it stronger. The church grew from 750,000 to 100 million
today.
Can this Jesus People movement be experienced in the Diaspora community in South
Africa? To evaluate this we use Allan Hirsch’s “The Forgotten Ways” (2006). In this he
speaks of Apostolic Genius and the six elements that compose it. Thos elements are
Jesus is Lord, Making Disciples, Missional-Incarnational Impulse, Apostolic
Environment, Organic Systems and Communitas. These six elements are found
expressed within a Jesus people movement. When they are all fully involved, a Jesus
People movement is underway. There are 14 Chinese Christian churches in South Africa. The Chinese Diaspora
community is 300-350,000 people. The Chinese mostly come from the Fujian province
in China. Seventy percent are entrepreneurs and businessmen running shops selling
Chinese goods. The researcher has found that the leadership of the churches is from
Taiwan. Bringing everything together, the researcher finds the churches are growing at
a moderate rate. The expected explosive growth of the church in China is not found in
South Africa. The elements of Apostolic Genius are present but only partially
expressed.
There continues to be potential for the Chinese House church movement to field
workers in South Africa. There has been some expressed interest. The Back To
Jerusalem Movement is putting missionaries all over the Middle East (Hattaway 2003).
It is the opinion of the researcher that putting workers in the Diaspora communities
would be a natural extension of that that effort. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Science of Religion and Missiology / unrestricted
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Coming Home: The Jesus People Movement In the Midwest And Their Attempts To Escape FundamentalismWilliamson, Benjamin Wayne 18 May 2021 (has links)
No description available.
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