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41	Orthodox Christian dialogue with Bayore culture Akunda, Athanasius Amos M. 06 1900 (has links) Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology) Orthodox mission Orthodox Church Christian missions African Christianity Gospel and culture Inulturation Kenya African culture Bunyore Bunyore people Orthodox Church in Africa Patriarchate of Alexandria Mission and culture Cultural imperialism Mission and colonialism Kenya history 266.19495096762 Nyore (Kenyan people) -- Religion Christianity and culture -- Kenya Kenya -- Religion Missions -- Kenya
42	Orthodox Christian dialogue with Bayore culture Akunda, Athanasius Amos M. 06 1900 (has links) Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology) Orthodox mission Orthodox Church Christian missions African Christianity Gospel and culture Inulturation Kenya African culture Bunyore Bunyore people Orthodox Church in Africa Patriarchate of Alexandria Mission and culture Cultural imperialism Mission and colonialism Kenya history 266.19495096762 Nyore (Kenyan people) -- Religion Christianity and culture -- Kenya Kenya -- Religion Missions -- Kenya
43	The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow Patriarchate Nygren, Isak January 2014 (has links) This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on. The Russian Orthodox Church
44	Inkulturation des Evangeliums unter den Batswana in Transvaal/SudAfrika am Beispiel der Arbeit von Vatern und Sohnen der Hermansaburger Mission von 1857-1940 Bammann, Heinrich 11 1900 (has links) Text in German, summaries in English and German / This dissertation is a missiological research on reports of first and second generation missionaries from the Hermannsburg mission society in Germany. The missionaries worked for their lifetime among the Batswana. An important point in the first chapter is the attempt to clarify the theological foundation for the understandung of inculturation, from which my conception later arose. The second chapter deals with the founders of the Hermannsburg missionary society and describes the spiritual background of the missionaries. The following three chapters cover the work of the missionaries, in each case father and son at Dinokana, Bethanie and Phokeng chronologically from 1857 - 1940. Special attention is given to their socio-cultural expierences and traditional-religious knowledge. The last chapter evaluates the work of the missionaries and takes into account the present missiological debate on mission. Here again it becomes clear what I mean by Inculturation. / Die vorliegende Arbeit ist eine missionsgeschichtliche und -theologische Untersuchung uber die ersten beiden Generationen Hermannsburger Missionare unter den Batswana in Transvaal. Im ersten Kapitel stelle ich verschiedene Konzepte zum Verstandnis von lnkulturation vor, aus denen ich Anstosse fur meine eigene Konzeption gewonnen habe. Das zweite Kapitel beschreibt die spirituelle Herkunft der Missionare und ihre theologische Pragung. In den folgenden drei Kapiteln untersuche ich die Arbeit der Missionare, jeweils Vater und Sohn, auf ihren Stationen Dinokana, Bethanie und Phokeng von 1857 - 1940 in chronologischer Reihenfolge. Ein besonderer Schwerpunkt liegt dabei auf den sozio-kulturellen Erfahrungen und traditionell-religiosen Erkenntnissen dieser Missionare. Das letzte Kapitel enthalt eine Bewertung der Missionsarbeit und beleuchtet sie auf den Hintergrund der gegenwartigen missionstheologischen Diskussion. Besonder in diesem Kapitel wird noch einmal deutlich wie ich Inkulturation verstanden habe. / Missiology / D.Th. (Missiology) Hermannsburg Mission Society Father and son missionaries Life-long missionary service Pioneer mission work Batswana history Chieftainship and patriarchate Batswana names Afrian traditional culture African traditional religion Interculturation Congregational co-workers Modern and postmodern mission-theology 266.4143682
45	Inkulturation des Evangeliums unter den Batswana in Transvaal/SudAfrika am Beispiel der Arbeit von Vatern und Sohnen der Hermansaburger Mission von 1857-1940 Bammann, Heinrich 11 1900 (has links) Text in German, summaries in English and German / This dissertation is a missiological research on reports of first and second generation missionaries from the Hermannsburg mission society in Germany. The missionaries worked for their lifetime among the Batswana. An important point in the first chapter is the attempt to clarify the theological foundation for the understandung of inculturation, from which my conception later arose. The second chapter deals with the founders of the Hermannsburg missionary society and describes the spiritual background of the missionaries. The following three chapters cover the work of the missionaries, in each case father and son at Dinokana, Bethanie and Phokeng chronologically from 1857 - 1940. Special attention is given to their socio-cultural expierences and traditional-religious knowledge. The last chapter evaluates the work of the missionaries and takes into account the present missiological debate on mission. Here again it becomes clear what I mean by Inculturation. / Die vorliegende Arbeit ist eine missionsgeschichtliche und -theologische Untersuchung uber die ersten beiden Generationen Hermannsburger Missionare unter den Batswana in Transvaal. Im ersten Kapitel stelle ich verschiedene Konzepte zum Verstandnis von lnkulturation vor, aus denen ich Anstosse fur meine eigene Konzeption gewonnen habe. Das zweite Kapitel beschreibt die spirituelle Herkunft der Missionare und ihre theologische Pragung. In den folgenden drei Kapiteln untersuche ich die Arbeit der Missionare, jeweils Vater und Sohn, auf ihren Stationen Dinokana, Bethanie und Phokeng von 1857 - 1940 in chronologischer Reihenfolge. Ein besonderer Schwerpunkt liegt dabei auf den sozio-kulturellen Erfahrungen und traditionell-religiosen Erkenntnissen dieser Missionare. Das letzte Kapitel enthalt eine Bewertung der Missionsarbeit und beleuchtet sie auf den Hintergrund der gegenwartigen missionstheologischen Diskussion. Besonder in diesem Kapitel wird noch einmal deutlich wie ich Inkulturation verstanden habe. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology) Hermannsburg Mission Society Father and son missionaries Life-long missionary service Pioneer mission work Batswana history Chieftainship and patriarchate Batswana names Afrian traditional culture African traditional religion Interculturation Congregational co-workers Modern and postmodern mission-theology 266.4143682
46	La Romanie orientale : l'empire de Constantinople et ses avatars au Levant à l'époque des Croisades / Oriental Romania : the empire of Constantinople and his avatars in the Levant during the Crusades Baraton, Édouard 11 June 2018 (has links) L’empire de Constantinople, après un siècle (969-1085) de domination sur de vastes portions de l’Orient (Cilicie, Chypre, Syrie du Nord et Djézireh), et de rayonnement au-delà jusqu’à Jérusalem, dut reconstituer sa présence dans cet espace à partir de la fin du XIe siècle. L’arrivée de nouveaux acteurs chrétiens autonomes, Francs et Arméniens, compliqua l’équation politique de l’Empire, qui ne devait plus uniquement reconstruire sa domination sur ses anciens sujets, mais aussi compter avec ces forces. L’empire de Romanie vécut en Orient, parallèlement aux Croisades, une intense phase de redéfinition de sa réalité régionale, de ses modalités de fonctionnement et de son rôle politique. Cependant, cette expérience, qui se prolongea sur près de deux siècles, ne saurait se limiter à une simple projection de puissance de Constantinople sur cette périphérie. Malgré les bouleversements qui frappèrent le cœur de l’Empire de 1081 à 1289, la référence impériale se maintint en Orient sous les Comnènes, les empereurs latins et nicéens, puis sous les premiers Paléologues. Le processus ne fut durable que grâce à la redéfinition progressive de l’identité impériale locale. Ses contours varièrent par l’adjonction d’éléments hétérogènes, contribuant à complexifier l’empreinte de l’empire de Romanie en Orient. La Romanie orientale fut une solution à l’équation politique des pouvoirs locaux (la principauté d’Antioche, le comté de Tripoli et les royaumes de Chypre et d’Arménie principalement) pour réussir leur intégration régionale en la conjuguant avec un héritage impérial constantinopolitain, incluant l’Orient helléno-arabe. / The empire of Constantinople, after a century (969-1085) of domination over large part of oriental territories (Cilicia, Cyprus, North Syria and Djezireh) during which it exerted its influence over Jerusalem, had to restore its influence in this space from the end of the eleventh century. The arrival of new autonomous Christian players, Francs and Armenians, complicated the empire’s political equation, which had not just to rebuild his domination over its old subjects, but also had to allow for these forces.The empire of Romanie lived in the East, at the same time of the Crusades, an intense period of redefinition of its regional reality, of its modes of running and of its political role. However, this experience, which lasted for two centuries, can’t be confined to a simple projection of Constantinople’s powerful onto this periphery.Despite the disruptions which hit the heart of the empire, from 1081 to 1289, the imperial reference persisted in the East under the Comneni, the Latin and Nicene emperors, and under the firsts Paleologues.The process was lasting because of the gradual redefinition of regional imperial identity. Its contours were varied by the addition of heterogenic elements, which contributed to complicate the imperial mark in the East.Oriental Romania was a solution to the political equation of local authorities (Principality of Antioch, the County of Tripoli and the kingdoms of Cyprus and Armenia mainly) to succeed in their regional integration, combined with an imperial Constantinopolitan heir, including the Hellenic and Arabic East. Principauté d'Antioche Patriarcat orthodoxe d'Antioche Stratège autocrator pour l'Orient Patrices du Rûm Duché de Cilicie Royaume d'Arménie Royaume de Chypre Comté de Tripoli Empereurs francs de Constantinople Alexis Comnène Bohémond de Tarente Raymond de Saint Gilles Jean II Comnène Raymond de Poitiers Manuel Comnène Bohémond III Andronic Comnène Isaac Doukas Comnène Bohémond IV Simeon d'Antioche Henri de Constantinople Michel VIII Paléologue Bohémond VI Euthyme d'Antioche Théodose d'Antioche Principality of Antioch Orthodox Patriarchate of Antioch Strategos autokrator for the Crusades Patricians of Rûm Duchy of Cilicia Armenian kingdom Kingdom of Chyprus County of Tripoli Frankish emperors of Constantinople Alexios Komnenos Bohemond of Taranto Raymond of Saint-Gilles John II Komnenos Raymond of Poitiers Manuel Komnenos Bohemond III Andronic Komnenos Isaac Doukas Komnenos Bohemond IV SImeon of Antioch Henry of Constantinople Michael VIII Palaigos Bohemond VI Euthymios of Antioch Theodosius of Antioch 949.503

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