Die presbyterianische Kirche in Süd-Korea ist vor allem aufgrund von unterschiedlichen Auffassungen über die Verbalinspiration der Bibel in etwa 100 Denominationen gespalten. Der Streit hat sich um die Verbalinspiration in den 50er Jahren des 20. Jahrhunderts besonders auf die Auseinandersetzung zwischen Hyongyong Park als einem Vertreter der Verbalinspiration und Chaechun Kim als Vertreter der sogenannten „Sachinspiration“ fokussiert. Ich stellte in meiner Arbeit dar, wie es zu diesen Spaltungen gekommen ist, die ihre Wurzel schon in der presbyterianischen Mutterkirche in den USA haben. Dabei verdeutlichte ich, dass dieser Streit Auseinandersetzungen über grundsätzliche theologische und ethische Fragen zur Folge hatte, z. B. über den Kreationismus oder über die Frauenordination. Um einen Anstoß zu einem Versöhnungsprozess zwischen den gespaltenen presbyterianischen Kirchen in Süd-Korea zu geben, ging ich auf Johannes Calvin als einem der Väter der Presbyterianischen Kirche zurück, mit der Begründung, dass sich alle Parteien auf ihn berufen. Hilfreich ist dabei meine Analyse, wie Calvin die Inspiration der Schrift durch Gottes Geist verstanden hat. Ich habe zunächst untersucht, wie sich Calvin in seinen theologischen Schriften und exegetischen Arbeiten auf die Inspiration der Schrift bezogen hat. Auf dieser Grundlage werden dann die verschiedenen, in der Calvinforschung vertretenen Interpretationen von Calvins Begründung der Autorität der Schrift thematisiert; (1) was bei ihm „Wort Gottes“ bedeutet, inwiefern er dieses Wort als „spezielle Offenbarung“ versteht und in welchem Sinne er von einer „Selbstevidenz der Schrift“ redet. (2) Calvins Kanonverständnis wird berücksichtigt, obwohl es in der dem Schriftverständnis Calvins geltenden Forschung bislang verhältnismäßig geringe Aufmerksamkeit gefunden hat. (3) Darüber hinaus untersuchte Ich, dass Calvin das Verb dictare, auf das sich die Vertreter der Verbalinspirationslehre vor allem berufen, häufig verwendet, wenn er von der Inspiration der Schrift spricht. (4) Anschließend war es nötig, eine Auseinandersetzung mit der These zu führen, da Calvins Verständnis der Allmacht Gottes auf die Behauptung der Unfehlbarkeit der Schrift hinaus führt. / The Presbyteran church in South-Korea is divided in to around 100 different denominations because of their varying opinons about the verbal inspiration of the Bible. It results from the discussion about the verbal inspiration in the fifties between Hyongyong Park as the representative of the verbal inspiration und Chaechun Kim as the representative of the Understanding of the inspiration, which the Holy Spirit inspiriers only content of the Bible with regarding to the salvation of Jesus Christ. I gave a detailed description, how the church is seperated and showed the connection between the seperation of the Presbyteran church in Korea and in the USA and I became aware of the fact, that the discussion resulted in the disputes about creationism and ordination of woman. Every denomination refers to John Calvin as the spiritual father of the Presbyteran church. Therefore it would be helpful, if we considered, how Calvin unterstood the biblical inspiration by the Holy Spirit. At first we scrutinized, how Calvin reflected it in his theological writings und his biblical exegeses. On the basis of the results, I analysed the various interpretations, which researchers gave according to the verbal inspiration in their research. (1) We investigated, what the term of „Word of God“ meant, how Calvin establiched a connection between the „Word of God“ and the „special revelation“ and what he exactly signified as „self-authentication“. (2) We had to take the unterstanding of canon in to consideration, although the researchers of Calvin didn’t especially point it out. (3) We need to analyse the verb dictare, on the one side because of the fact that Calvin used it often, when he talked about the inspiration of the Bible and on the other side because the representatives of the concept of verbal-inspiration use it as an argument. (4) In addition it was necessary to reflect on the omnipotence of God, because it is connected with irrancy of the Bible.

Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Ivan Santos Ruppell Junior.pdf: 398345 bytes, checksum: d0764d82b307a953cb7c4ca9f0f9d677 (MD5) Previous issue date: 2007-09-12 / Launched at the beginning of the twentieth century, the book The Protestant Ethic and the Spirit of Capitalism became a classic work of Sociology of Religion, when it developed a social analysis method feeling the influence of religion in the society structure. With tests from Calvinists Groups of seventeen and eighteen centuries, the sociologist Max Weber extract elements from Puritan Calvinist Doctrina which ones gave a behavior to Christians in the economic society, generating a new type of capitalism the modern Ocident capitalism. John Calvin was one of the main leaders of the Protestant Reformation of sixteen century and at this time, he transmitted to the Christian Church and to the world, an acknowledged work about Protestant Systematic Theology that became the base of Reformed Churches Doctrina. In this dissertation, we tried to appreciate the analysis of Max Weber about Protestan Ethics, which dominated the spirit of capitalism, like to learn from original writes of Calvin at sixteen century, the proposal of behaviour and elements of Doctrina tha identified an original Protestant Etchic to the reformer thoughts. The purpose is to know and to recover the Calvin thoughts and then the trues and values that formed his different Christian Ethic, to advise the Christian behaviour in society. / Lançado no início do século 20, o livro A Ética Protestante e o Espírito do Capitalismo tornou-se obra clássica da Sociologia da Religião, ao desenvolver método de análise social em percebendo a influência da religião na estrutura da sociedade. Tendo por objeto textos oriundos de grupos Reformados Calvinistas dos séculos 17 e 18, o sociólogo Max Weber extraiu elementos da doutrina puritana calvinista que propiciaram uma conduta aos cristãos em meio à sociedade econômica, gerando assim um novo tipo de capitalismo o capitalismo moderno ocidental. João Calvino é um dos principais líderes da Reforma Protestante do século 16, época em que legou à Igreja Cristã e ao mundo, reconhecida obra de Teologia sistemática Protestante, que se tornou base de doutrina às Igrejas Reformadas. Nesta dissertação, buscamos apreciar a análise de Max Weber acerca da ética protestante que denominou espírito do capitalismo, bem como apreender dos escritos originais de Calvino no século 16, a proposta de conduta e elementos de doutrina que identificariam uma Ética Protestante original ao pensamento do reformador. O propósito é conhecer e resgatar o pensamento próprio a Calvino e assim as verdades e valores formadores de sua distinta ética cristã orientada à conduta do cristão em sociedade.

Made available in DSpace on 2016-03-15T19:48:45Z (GMT). No. of bitstreams: 1 Fernando de Almeida.pdf: 641891 bytes, checksum: 0a9fca13ced0a8239a6b733959c203e6 (MD5) Previous issue date: 2008-02-28 / This dissertation deals with the relationship of Christianity and culture from the perspective of Richard H. Niebuhr, John Gresham Machen, and T. M. Moore`s categorizations. It presents, in these categories of reactions to culture, the transformationist or conversionist point of view as the one to be preferred in this relationship. It identifies the reformer John Calvin as the main exponent and referential of conversionism. The key to the interpretation of the relationship of Christianity and culture is located in the doctrine of common grace. The dissertation draws attention to the heirs of Calvin`s thought, especially Abraham Kuyper, who was the main responsible for the popularization of the doctrine. It also considers the controversy involving the Christian Reformed Church due to internal disagreements around the doctrine of Common Grace. It concludes by demonstrating the theological formula that present-day Calvinists have articulated Concerning this doctrine, reasserting it as the best way to see the relationship of Christianity and culture. / Aborda o relacionamento do Cristianismo e a Cultura a partir das categorizações de Richard H. Niebuhr, John Gresham Machen e T. M. Moore. Apresenta nessas categorias de reações a cultura, o ponto de vista transformacionista ou conversionista como o preferível nessa relação. Identifica o reformador João Calvino como o principal expoente e referencial do conversionismo. Localiza na doutrina da Graça Comum a chave de interpretação da relação do cristianismo com a cultura. Verifica quais influências Calvino recebeu para desenvolver seu posicionamento a respeito da doutrina da Graça Comum. Apresenta os herdeiros do pensamento de João Calvino em especial Abraham Kuyper que foi um dos principais responsáveis pela popularização da doutrina. Disserta sobre a controvérsia envolvendo a Christian Reformed Church por causa de discordâncias em relação à doutrina da Graça Comum. Conclui demonstrando a fórmula teológica que os reformados atuais chegaram a respeito da doutrina reafirmado-a como melhor maneira de enxergar a relação do cristianismo com a cultura.

Made available in DSpace on 2016-03-15T19:48:50Z (GMT). No. of bitstreams: 1 Claudio Cesar GoncalvesCR2006.pdf: 491576 bytes, checksum: 5bf7a8f3977bde4d3538441b3a645014 (MD5) Previous issue date: 2006-08-30 / In the social thought of Calvin, the cause of economic chaos, greed and social injustice in the sin which came into the world through the Fall in the Eden. But the work of Christ, through His church is responsible for the social and moral reorganization of the fallen society. Calvin denounces the spiritual danger of wealth, the moderation and the obligation to social assistance (giving donation). What should remain at any economical transaction, should be, always: honesty, love, moderation, christian conduct and charity. It is the christian way of living taken seriously. For him, the man carries out his complete humanity while working. The money, wealth and economic possessions are put at the human being disposition for the organization of his life and of society, which is solidarily responsible. Calvin used to combat the medieval theology of the optin for poverty in the monastic asceticism. For him the material life is intrinsically connected to the spiritual life. The humanist formation of Calvin, his piety, erutition and all the experience in the institutions he acted in (Genebra Academy, General Hospital and the French Fund) were determinat for the implantation of the Reform. It changed the attitude concerning money and poverty. Charity is a duty, a rewarding privilege, it is a social responsability of everyone. Calvin´s concept about the social use of wealth must reach us, in all areas of our life, in both spiritual and material ambit. / No pensamento social de Calvino a causa do caos econômico, da ganância e injustiça social é o pecado que entrou no mundo através da Queda no Édem. Mas a obra de Cristo, através da sua Igreja, é responsável pela reorganização moral e social da humanidade caída. Calvino denuncia o perigo espiritual das riquezas, a moderação e o dever à assistência social (dar esmolas). O que deve perdurar em qualquer transação econômica, deve ser, sempre: a honestidade, o amor, a moderação, a ética cristã e a caridade. É a mordomia cristã levada a sério. Para ele o homem exerce sua plena humanidade quando trabalha. O dinheiro, a riqueza e os bens econômicos são colocados à disposição do ser humano para a organização de sua vida e da sociedade, o qual é solidariamente responsável. Calvino combatia a teologia medieval da opção pela pobreza no ascetismo monástico. Para ele a vida material está intrinsecamente ligada à vida espiritual. A formação humanista de Calvino, a sua piedade, erudição e experiência nas instituições que atuou (Academia de Genebra, o Hospital Geral e o Fundo Francês) foram determinantes para a implantação da Reforma. Ela mudou a atitude para com o dinheiro e a pobreza. A caridade é um dever, um privilégio recompensável, é uma responsabilidade social de todos. O conceito de Calvino sobre o uso social da riqueza deve nos atingir por inteiro, em todas as áreas da nossa vida, no âmbito espiritual e material.

The meditation Sinner and beggar of Noordmans is used as a heuristic instrument to conduct a critical theological inquiry into the relationship between standard of living and the forgiveness of sins in the Reformed tradition. According to Noordmans the beggar (Lazarus in Luke 16:19-31) unlike the sinner (the tax collector in Luke 18:9-14) repents not only in a brief moment, but testifies with the totality of his existence to his heavenly inheritance. The intimate relation between physical suffering and salvation that Noordmans deducts from the parables, is compared with the parable interpretations of a few selected commentators. The content of his meditation is analysed against the background of his theological thought in general. Noordmans’s critique on the views of Pierson and the Heidelberg Catechism, Sunday 10, on Providence is placed in perspective by Calvin’s general guidelines on the correct use of earthly comforts. The connection between Calvin and contemporary society is brought about by examining exponents of neo-Calvinism (Kuyper) and Liberation theology (Gutiérrez). The perspectives on the relation between standard of living and the forgiveness of sins of Heyns, Bosch and Mofokeng are investigated to verge upon the Southern African situation. The particular angles of interlocutors on creation, eternal life and responsibility with regard to the relationship between standard of living and forgiveness of sins are systematically scrutinized. From this analysis a B&S-SCHEME (beggar-and-sinner-scheme) evolves – an aid to a more nuanced reflection on theological propositions concerning the relationship between standard of living and the forgiveness of sins. / Thesis (DD)--University of Pretoria, 2005. / Dogmatics and Christian Ethics / unrestricted

This study presents a comparative approach between the time of the Belgic Confession and of the Korean Church under Japanese rule. Both the early Low Countries and Korea received Protestantism through martyrdom and persecution. During the sixteen century the Low Countries were under the Spanish rule. The Low Countries were deeply influenced by the Reformation. Many historians have noted that the people in the Low Countries suffered persecutions on the basis of their nationality and religious beliefs by the Roman Catholic Church and the Spanish government. The heroes of the Low Countries were William of Orange, the political leader of his native country, and Guido de Bres a religious leader. William of Orange, and his son, Maurice of Orange, accomplished their country’s political independence with outstanding leadership. Guido de Bres was a travelling preacher who preached the gospel in the Low Countries. He drafted the Belgic Confession. It is authorized as one of the most wonderful Reformed confessions. Korea received the gospel through the Western missionary R. J. Thmoas. Korea was under Japanese rule since the end of the nineteen century. Korean Christianity helped the Korean people when the Koreans were oppressed. From the late 1920s, the Japanese forced Koreans in Shinto Shrine Worship. Shinto Shrine Worship was the worship of the King of Japan. The Korean people could not accept Shinto Shrine Worship. Korean Christians judged Shinto Shrine Worship to be idol worship and opposed it. However, Korean Protestants abandoned their faith, due to the Japanese’ threat of military power. Some pastors resisted Shinto Shrine Worship. Pastor Joo Ki-Chul was a leader of the resistance and died for his faith. There are similarities and differences between the struggle of the Low Countries and Korea. Both the early Low Countries and early Korean Church produced spiritual martyrs like Guido de Bres and Joo Ki-Chul. They were martyrs, patriots and preachers. In both countries Christians faced horrible persecutions by the ruling tyrants. But while the Low Countries struggled for their independence to the end, most Korean Christians had to desert their faith in the face of continued pressure from the Japanese. In spite of this some Korean Christians remained strong till the bitter end. The Low Countries’ religious persecution came to an end, but North Korea’s Christians are still suffering under the communist regime. In spite of terrible persecution by the communist government, there are many Christians in underground churches who long for religious and political freedom. / Dissertation (MA(Theol))--University of Pretoria, 2011. / Church History and Church Policy / unrestricted

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

This dissertation considers the possibility that, flowing from his broader theological framework and historical background, John Calvin’s eucharistic theology ‘re-invents’ a doctrine where the ‘substance’ (meaning) of the elements becomes the body and blood of Christ, and the believer who receives them is drawn, through understanding, into participation in Christ. The study begins with the historical setting and the second chapter sketches Calvin’s life. Chapter 3 considers epistemology and the impact of classical rhetoric on Calvin’s approach to knowledge. The following chapter considers Calvin’s understanding of our relationship with the Father, and of Christ as Mediator and as means of salvation. Chapter 5 considers the work of the Spirit in nurturing faith, a ‘higher knowledge’, through preparing us for knowledge of Christ and mediating our understanding of and participation in him. In this manner the Spirit acts as an instrument of revelation to enable us to participate in Christ. Chapters 6 and 7 move to consider Calvin’s writing on the Sacraments, their nature as sign and seals of the promise made in Christ, their substance and their role in our participation in Christ and, in the light of the duplex gratia, as gateways to participation. In Chapter 8 Calvin’s teaching is examined in terms of his opposition to the doctrine of transubstantiation, and his understanding of substance is considered. The possibility that Calvin ‘re-invents’ the doctrine is proposed. This is not to suggest that there is a conscious copying of the doctrine, but that through the process of forming his doctrine, using an alternate philosophical framework, Calvin’s understanding bears significant similarities to the doctrine he so deeply opposed. His key opposition to transubstantiation can then be seen to be to the materialist interpretations that impede the ability of the believer to lift his attention beyond the physical elements to the divine offer they represent. The study concludes by briefly considering the significance of Calvin’s ‘reinvention’ for contemporary understandings.

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.

In 1518, Martin Luther is reputed to have nailed his 95 theses to the door of the Castle Church at Wittenberg, an act that sparked the Protestant Reformation. Luther sought change in the Catholic Church: a return to an unmediated relationship with God based on a closer understanding of the Word. Since then, Protestant evangelism has been a force for social change: and this is particularly true in New Zealand, where evangelism has gone hand in hand with the colonisation of the country. This thesis proposes that it is not, in fact, the literal understanding of the Word that gives these services meaning, and that such an understanding is problematic and perhaps even impossible: the Word is always a translation. Instead, it is through what is not said - the performative aspects of evangelistic services, including the use of space, the actions of the evangelist, and pre-existing cultural “horizons of expectation” - that meanings are produced. Taking as material Samuel Marsden’s first service in New Zealand in 1814, in which the Word was preached in English to a congregation who primarily spoke only Maori, the more contemporary example of televangelist Benny Hinn, who performs miracles to television cameras, and the religious and political performances of Destiny Church’s Brian Tamaki, this thesis uses the tools of performance studies to undertake an ethnographic study of evangelistic services. This brings into focus the ways in which evangelists may create congregations and produce meanings in their services through different modes of performance and the ways in which these ulterior meanings impact, and have impacted, on New Zealand society.