This dissertation explores the need to involve churches in mission according to the Lord Jesus Christ, whose mission was indeed holistic and comprehensive. To achieve this goal, the study calls upon churches to move from a “maintenance Christianity” status, which has been almost a way of life for churches, to a holistic and comprehensive approach to mission. Practically speaking, this is to be illustrated through a case study of churches in the North Kivu Province of the Democratic Republic of the Congo. The churches in this part of the world present many challenges that sustain such an exploration, namely, misunderstanding regarding mission, lack of well-skilled and visionary church leaders, maintenance Christianity mentality, spirit of tribalism among Christians, and poverty. The study concludes with practical recommendations on how the issues raised through the dissertation can be applied to a broader field than the churches in the North Kivu Province. / Christian Spirituality, Church History & Missiology) / M. Th. (Missiology)

Summaries in Afrikaans and English / Die Pinkster Protestante Kerk (PPK) is deel van die wereldwye Pinksterbeweging en het op I 0 Oktober 1958 ontstaan uit die Apostoliese Geloofsending (AGS), die grootste Pinksterkerk in Suid-Afrika. Verskeie redes kan toegedig word vir die ontstaan. Eerstens was daar die doelbewuste poging van die AGS om die struikelblokke uit die weg te ruim ten einde as kerk deur die Nederduitse Gereformeerde kerk erken te word. 'n Tweede hoofrede was die party-politieke bedrywighede van pastoor Gerrie Wessels, 'n lid van die Uitvoerende Raad van die AGS. Die skrywer toon aan hoedat rassisme en Apartheid beslag gekry het in die ekklesiologie en missiologie van die PPK. Daar is tans vier aparte outonome rassekerke. Rassisme is die hoof oorsaak vir 'n onverenigde kerk. Deur die loop van die kerk se geskiedenis was daar vyf konstitusionele opsette ten einde eenheid te laat realiseer, maar sender veel sukses. 'n Sesde konstitusionele opset, een PPK, word tans beding. / The Pentecostal Protestant Church (PPC) is part of the worldwide Pentecostal Movement and originated from the Apostolic Faith Mission (AFM), the largest Pentecostal Church in South Afiica, on October 10, 1958. There are various reasons that contributed to the birth of the church. Firstly, the AFM removed on purpose the obstacles that stood in the way in order to be acknowledge as a church by the Dutch Reformed Church. The party-political involvement of pastor Gerrie Wessels, an Executive Council member of the AFM, was the second main reason. The writer indicates how racism and Apartheid took root in the ecclesiology and missiology of the PPC. At the moment there are four separate outonomous race churches. The main reason for a not united church is racism. The church had five different constitutions in the course of her history in an attempt to bring forth unity, but without success. A six constitutional design for one PPC is currently being negotiated. / Christian Spirituality, Church History and Missiology / M. Th. (Sendingwetenskap)

Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)

The study describes the formation and the establishment of the first urban congregation of the Berlin Mission in the Cape at the turn of the century. The establishment of the Cape Town Congregation was not a result of urban mission work but rather a result of the townward movement of rural coloured people who already belonged to the Berlin Mission Church. At first the mission headquarters in Berlin resisted an involvement in Cape Town, but the members there and the missionaries of the Cape Synod urged the Berl in Mission to accept the responsibility. Fol lowing the advice of the Moravian Mission the Berliners finally sent a missionary, and declared the congregation as a proper mission station on May 7, 1907. The study closes with the consecration of the church building in Searle Street in 1923 as a visible sign for the establishment of the Berlin Mission Church in Cape Town. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.

Pour respecter les droits d’auteur, la version électronique de ce mémoire a été dépouillée de certains documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal / Ce mémoire s’intéresse à l’art pratiqué par des Jésuites ayant vécu chez le peuple agnier au 17e siècle. L’analyse du travail de deux peintres, les pères Jean Pierron et Claude Chauchetière, nous permet de définir l’environnement socioculturel et politique susceptible d’avoir influencé leur production artistique. Ces artistes ont pour point commun d’avoir œuvré exclusivement chez les Agniers et ce, à seulement une décennie d’intervalle. Pierron destine son art, majoritairement composé d’illustrations didactiques, à un public autochtone non christianisé. Nous avons déterminé que son œuvre témoigne d’une transition idéologique, notamment par l’utilisation de thèmes eschatologiques, le recours à l’image à des fins didactiques et l’intégration de quelques éléments d’écriture dans son œuvre, annonçant ainsi les pratiques apostoliques et artistiques futures. Quant à l’art de Chauchetière, il reflète la continuation du changement perceptif jésuite, notamment en plaçant l’Autochtone comme héros du récit, mais également en l’introduisant au cœur du genre littéraire hagiographique, avec la figure de Catherine Tekakwitha. Toutefois, une transition s’effectue par rapport à l’usage de l’image, qui passe d’un statut didactique à cultuel. / This thesis concerns the art developed by Jesuits living with the Mohawk people in the 17th century. By the analysis of the works of two painters, Father Jean Pierron and Father Claude Chauchetière, we define the sociocultural and political environment that influenced their artistic production. These artists share in common the experience of working exclusively with the Mohawk indigenous community, in two consecutive decades. Pierron’s art can be characterized by didactic illustrations aimed towards a secular indigenous audience. We have determined that this painter indicates an ideological transition, in particular by the representation of eschatological theme, the utilisation of imagery in didactical purposes, and by the integration of a few elements of writing into his illustrations. We think that this heralds the apostolic and artistic practices of the generation to follow. The art of Chauchetière reflects the continuation of Jesuit perceptual change by placing the Aboriginal as the hero of the narrative, but also by the introduction of a new character to the heart of hagiographic literature, the character of Catherine Tekakwitha. We can nevertheless observe that a transition takes place with respect to the use of the image, which transforms from a didactical status to that of worship.

A dissertação tem como objetivo compreender a atuação da Junta das Missões de Pernambuco que, instituída em 1681, funcionou ao longo da primeira metade do século XVIII, sendo extinta apenas em 1759. A Junta das Missões de Pernambuco foi criada no contexto de consolidação da economia da pecuária e do conseqüente incremento do número de ordens religiosas envolvidas no processo de missionação. A necessidade de conquistar novos territórios, de garantir a estabilidade do povoamento na região e, portanto, o inevitável contato com populações indígenas desconhecidas e que, via de regra, tornaram-se os maiores obstáculos aos anseios portugueses, levou a Coroa a desenvolver novas estratégias de domínio e conquista com base nas contingências e especificidades locais. Pretende-se estudar a referida instituição buscando identificar suas competências, sua esfera de atuação, e seus mecanismos de funcionamento, observando como se chegavam às soluções e a maneira que se davam os encaminhamentos, tendo em vista que, em virtude da diversidade de sua composição, a Junta das Missões de Pernambuco constituiu-se num espaço privilegiado para a percepção dos diferentes interesses em jogo. Considerando a jurisdição que a Junta exercia nas chamadas capitanias de fora do sertão norte do Estado do Brasil, buscarse- á investigar seu papel na configuração da política indigenista, uma vez que se trata de uma instituição especializada no gerenciamento do projeto missionário, bem como na consecução dos interesses metropolitanos na região. Pretende-se observar, em outras palavras, não apenas sua dimensão missionária, mas também sua dimensão política, como uma instituição que, direta ou indiretamente, zelava pela estabilidade do domínio português em Pernambuco e em suas capitanias anexas. / This master thesis aims to comprehend the action of the Junta das Missões de Pernambuco, institution that was founded in 1681 and continued to work during the first half of 18th century, ending its activities in 1759. The Junta das Missões de Pernambuco was created in the course of the consolidation of the cattle economy and of the increase of the number of the religious orders involved in the missionary work. The need to acquire new territories, to settle the people in the area and, therefore, the inevitable contact with unknown indian people who, in general, represented the main obstacles to the Portuguese willings, estimulated the development of new strategies of control and conquest by the Crown based on local aspects and contexts. We intend to study the institution in order to identify its competences, its area of influence and the mecanisms of its work, observing the making of its resolutions and the ways the directions were made, considering that, due to the diversity of its composition, the Junta das Missões de Pernambuco became a privileged locus to comprehend the different interests in dispute. Considering the jurisdiction of the Junta on the capitanias de fora of northern backlands of the State of Brazil, we intend to investigate its action in the configuration of policies for the indians, knowing that the institution dedicated its efforts to the management of the missionary project, as well as to the viabilization of the metropolitan interests in the area. In other words, we intend to observate not only its missionary dimension, but also its political dimension, keeping in mind that it was an institution that mantained, directly or undirectly, the stability of the Portuguese domain in Pernambuco and in its annexed captaincies.

Made available in DSpace on 2016-04-25T19:20:56Z (GMT). No. of bitstreams: 1 Karen Alejandra Arriagada Valdivia.pdf: 730302 bytes, checksum: 20e0cdfc0c2cf3c4bbd76713a485a7c2 (MD5) Previous issue date: 2008-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The method structured by friar Bernardino de Sahagún to describe the ancient rituals of the mexica feasts, reveals a deepest sense behind the enormous compilation of the ancient mexica habits and beliefs done by the Franciscan in his chronicle Historia General de las cosas de Nueva España (General History of the things of New Spain). Once Sahagún considered the ancient mexica feasts as idolatry ceremonies , such descriptions expressed two of the main purposes of the missionary: to know the ancient indigenous ritualistic practices and identify any clue of its survival. On the other hand, the descriptions brought to light the main difficulties that Sahagún faced trying to understand and to translate the diversity, the other, that goes much further than the systematic descriptions of the mexica rituals, the organization of its terms and vocables, and the questions that were part of his questionnaire. They also reflected the complex missionary context which friar Bernardino was inserted and which was reflected in his chronicle. Among the eighteen feasts that took place throughout the mexica solar calendar, we have chosen seven of them, connected to the agricultural cycle and which main elements they remitted to, formed an extremely important group in the native cosmovision: water, rain, corn, hills and fire. They are rituals of the vintenas: I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. The purpose of this research is to analyze the method structured by friar Bernardino to describe the rituals of these specific vintenas, which was his path of description and what he would be actually saying / O método estruturado por frei Bernardino de Sahagún para descrever os antigos rituais das festas mexica, revela o sentido mais profundo que estaria por trás de toda a enorme compilação dos antigos costumes e crenças mexica feita pelo franciscano em sua crônica Historia General de las cosas de Nueva España. Uma vez que Sahagún considerava as antigas festas mexica como cerimônias idolátricas , tais descrições expressavam dois dos principais objetivos do missionário: conhecer as antigas práticas ritualísticas indígenas, e identificar qualquer vestígio de sua sobrevivência. Por outro lado, ditas descrições traziam à luz as principais problemáticas que Sahagún enfrentou ao tentar entender e traduzir a alteridade, que iam muito mais além das descrições sistemáticas dos rituais mexica, da organização de seus termos e vocábulos, e das perguntas que faziam parte de seu questionário. Elas são reflexo também de um complexo contexto missionário no qual frei Bernardino se insere e que se reflete em seu trabalho. Dentre as dezoito festas que eram feitas ao longo do calendário solar mexica, escolhemos sete delas, ligadas ao ciclo agrícola e cujos principais elementos aos quais remetiam, formavam um conjunto importantíssimo na cosmovisão indígena: água, chuva, milho, montes e fogo. São os rituais das vintenas I Atlcaoalo; IV Huey tozoztli; VI Etzalcualiztli; XI Ochpaniztli; XIII Tepeílhuitl; XVI Atemoztli e XVIII Izcalli. O objetivo desta pesquisa é analisar o método estruturado por Sahagún para descrever rituais destas vintenas específicas, qual seu caminho de descrição, o que estaria dizendo de fato

A dissertação tem como objetivo compreender a atuação da Junta das Missões de Pernambuco que, instituída em 1681, funcionou ao longo da primeira metade do século XVIII, sendo extinta apenas em 1759. A Junta das Missões de Pernambuco foi criada no contexto de consolidação da economia da pecuária e do conseqüente incremento do número de ordens religiosas envolvidas no processo de missionação. A necessidade de conquistar novos territórios, de garantir a estabilidade do povoamento na região e, portanto, o inevitável contato com populações indígenas desconhecidas e que, via de regra, tornaram-se os maiores obstáculos aos anseios portugueses, levou a Coroa a desenvolver novas estratégias de domínio e conquista com base nas contingências e especificidades locais. Pretende-se estudar a referida instituição buscando identificar suas competências, sua esfera de atuação, e seus mecanismos de funcionamento, observando como se chegavam às soluções e a maneira que se davam os encaminhamentos, tendo em vista que, em virtude da diversidade de sua composição, a Junta das Missões de Pernambuco constituiu-se num espaço privilegiado para a percepção dos diferentes interesses em jogo. Considerando a jurisdição que a Junta exercia nas chamadas capitanias de fora do sertão norte do Estado do Brasil, buscarse- á investigar seu papel na configuração da política indigenista, uma vez que se trata de uma instituição especializada no gerenciamento do projeto missionário, bem como na consecução dos interesses metropolitanos na região. Pretende-se observar, em outras palavras, não apenas sua dimensão missionária, mas também sua dimensão política, como uma instituição que, direta ou indiretamente, zelava pela estabilidade do domínio português em Pernambuco e em suas capitanias anexas. / This master thesis aims to comprehend the action of the Junta das Missões de Pernambuco, institution that was founded in 1681 and continued to work during the first half of 18th century, ending its activities in 1759. The Junta das Missões de Pernambuco was created in the course of the consolidation of the cattle economy and of the increase of the number of the religious orders involved in the missionary work. The need to acquire new territories, to settle the people in the area and, therefore, the inevitable contact with unknown indian people who, in general, represented the main obstacles to the Portuguese willings, estimulated the development of new strategies of control and conquest by the Crown based on local aspects and contexts. We intend to study the institution in order to identify its competences, its area of influence and the mecanisms of its work, observing the making of its resolutions and the ways the directions were made, considering that, due to the diversity of its composition, the Junta das Missões de Pernambuco became a privileged locus to comprehend the different interests in dispute. Considering the jurisdiction of the Junta on the capitanias de fora of northern backlands of the State of Brazil, we intend to investigate its action in the configuration of policies for the indians, knowing that the institution dedicated its efforts to the management of the missionary project, as well as to the viabilization of the metropolitan interests in the area. In other words, we intend to observate not only its missionary dimension, but also its political dimension, keeping in mind that it was an institution that mantained, directly or undirectly, the stability of the Portuguese domain in Pernambuco and in its annexed captaincies.