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Pentecostal contributions to modern Christological thought: a synthesis with ecumenical viewsHouse, Sean David 30 November 2006 (has links)
Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its
own right that deserves consideration along with the other two major streams of
protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how
the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)
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From reductionism to contextualization : towards a relevant Pentecostal missiology in South AfricaChetty, Dilipraj 30 June 2002 (has links)
In the first part of this dissertation I investigate whether the Pentecostal Churches in
South Africa has a reductionist understanding of crucial missiological issues. Issues such
as the definition of mission, motivation for missions, the role of the Holy Spirit in
mission, mission as a quest for social justice, mission as anti-racism, mission as a quest
for gender equality and mission as inter-religious encounter. In the second part of the
dissertation I present a more contextual approach to these missiological issues,
challenging the Pentecostal churches to move: towards the formation of a more relevant
missiology. l finally present the 'cycle of missionary praxis' or 'the Pastoral cycle' as a
tool that can be used to formulate a contextual missiology / Christian Spirituality, Church History and Missiology / M.Th.
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A practical-theological investigation of the nineteenth and twentieth century "faith theologies"King, Paul Leslie 01 January 2002 (has links)
A. B. Simpson / Charles Spurgeon / Andrew Murray / Oswald Chambers / George Muller / Hudson Taylor / John MacMillan / A. W. Tozer / Kenneth Hagin / Kenneth Copeland / Frederick K. C. Price / E. M. Bounds / Amy Carmichael / Phoebe Palmer / This thesis is a study of nineteenth and twentieth century faith theology and praxis, seeking to
determine a balanced, healthy faith that is both sound in theology and effective in practice.
Part 1 presents a history and sources of Faith Teaching and Practices. It first looks
historicalty at the roots of later faith teaching and practice by presenting a sampling of
teachings on faith from early church fathers, reformers, mystics, and Pietists. These form the
foundation for the movements of faith in the nineteenth and early twentieth centuries--the
classic faith teaching, followed by the modern faith movement and leaders.
Part 2 deals with the foundational issues of faith teaching and practice: the
relationship of faith to the supernatural, the concept of the inheritance of the believer and the
practice of claiming the promises of God, the nature of faith, and the authority of the believer
and its inferences for faith praxis.
Part 3 investigates seven major theological issues of faith teaching and practice: faith
as a law and force, the object and source of faith, the relationship of faith and the will of God,
distinguishing between a logos and a rhema word of God, the concepts of revelation and
sense knowledge, the doctrine of healing in the atonement, the question of evidence of the
baptism in lhe Holy Spirit.
Part 4 examines major practical issues of faith teaching and practice about which
controversy swirls: positive mental attitude and positive confession; issues of discernment in
acting upon impressions, voices, revelations, and "words from the Lord;" questions of failh
regarding sickness and healing, death, doctors and medicine; the relationships between
sickness, suffering, healing, and sanctification; and prosperity.
Part 5 reflects upon these issues and comes to final conclusions regarding: the role of
hermeneutics in determining failh theology and praxis, how to handle unanswered prayers
and apparent failures of faith, the seeming paradox and tension between claiming one's inheritance and dying to self, a summary of practical conclusions for exercise of healthy faith, and final conclusions and recommendations on developing a sound theology and practice of faith for the twenty-fist century. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)
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Theories of atonement and the development of soteriological paradigms : implications of a pentecostal appropriation of the Christus Victor modelHouse, Sean David 11 1900 (has links)
Atonement theories have great implications for the soteriological paradigms
associated with them, but their significance has not always been recognized in the
formulation of theological systems, the lack of dogmatic definition by ecumenical
council encouraging diversification and isolation from other doctrinal loci. The
strongest coherence between an atonement model and soteriology can be seen in the
reformed tradition, and its theory of penal substitution has become the standard
accepted by many non-reformed protestant groups, including classical pentecostalism.
Tensions persist in the theological system of pentecostalism because of its pairing of
penal substitution with the soteriological paradigm of its foundational symbol of faith,
the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and
coming king. This vision of salvation is broader than that of protestant orthodoxy,
which through its atonement theory deleteriously separates the death of Christ from
his work in life and strictly limits the subjects and nature of salvation, specifically to
addressal of elect individuals’ sins. It is proposed that this tension within the
pentecostal system be relieved not through a reduction of its soteriology but a
retrieval of the Christus victor model, the atonement theory of the ancient and Eastern
church. As reintroduced to the Western church by G. Aulén, this model interprets the
saving work of Christ along two lines: recapitulation, the summing up and saving of
humanity via the incarnation, and ransom, the deliverance of humanity from the
hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of
this model, aid is taken from K. Barth’s concept of nothingness to partially
demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the
Eastern paradigm of salvation as theosis or Christification via the expectation of the
replication of Christ’s ministry in the Christian. The study shows Christus victor can
give a more stable base for a broader soteriology that is concerned with the holistic
renewal of the human person. To demonstrate the developed model’s vigor and
applicability beyond pentecostalism, the study closes by bringing it into conversation
with the concerns of three contemporary theological movements. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)
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IGREJA DE CRISTO PENTECOSTAL NO BRASIL fundação, re(d)ação e teologia no contexto brasileiro de 1934 a 1986 / Pentecostal Church of Christ in Brazil: foundation, theology and re(d)action in the Brazilian context from 1934 to 1986. 2015, 190Silva, Wallace de Góis 28 April 2015 (has links)
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Previous issue date: 2015-04-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The proposal of this study is to investigate the understanding of the role of the Church and its faithful in the world, according to the publications of the Pentecostal Church of Christ in Bra-zil (ICPB) and to interpret the results in dialogue with the social, cultural, economical, reli-gious and political context of Brazil at the time. As period we propose the years 1935-1986, which includes the time of ministry of the founders, Horace and Carolyn Ward, Chester and Rachel Miller and Annie and Russel Frew, from the United States; the time of Ernst Grimm, an Estonian preacher; and the time of José Pinto de Oliveira, the first Brazilian elected general superintendent. The emphasis in these personalities also becomes plausible as they have been during the timespan under investigation the main church writers or authors of the texts to be interpreted in this work. The hypothesis of this work is that a growing awareness for social is-sues can be related to the rise of a Brazilian leadership. Although this dynamic is interrupted with the emergence of the military dictatorship in 1964, it is resumed in the late seventies of the last century. As method we propose to analyze the theological and doctrinal teaching found in official publications of the ICPB, such as their official journals, Brazilian and Ameri-can, its book editions, Sunday School material, minutes of its general conventions and books and notes or drafts written by the pioneers above mentioned. We conclude that the theologies and context analyzes found in the publications, justify a more diverse understanding: first, it can be shown, in religious and political terms, that existed a greater proximity between the views expressed by the authors and more conservative (or even reactionary) currents of the country. On the other hand, we identified aside of this dominant discourse a dissonant ap-proach with the potential to serve as a starting point for a more significant engagement in the society by the ICPB and its membership, including the denunciation of socioeconomic injus-tice, and that the respective discourses are pronounced more among national leaders. / O objetivo desse trabalho é investigar a compreensão do papel da Igreja e do fiel no mundo segundo as publicações da Igreja de Cristo Pentecostal no Brasil (ICPB) e interpreta os resul-tados em diálogo com o contexto social, cultural, econômico, político e religioso do Brasil da época. Como recorte temporal propõem-se os anos 1934-1986, o que contempla a época da chegada dos/as fundadores/as, Horace e Carolyn Ward, Chester e Rachel Miller e Annie e Russel Frew, vindos dos Estados Unidos; a época de Ernst Grimm, um pregador estoniano; e a época de José Pinto de Oliveira, primeiro brasileiro eleito superintendente geral. A ênfase nestas personalidades se torna também plausível por serem durante este tempo os principais escritores da igreja, autores e autoras dos textos a serem interpretados neste trabalho. A hipó-tese desse trabalho é que, paralelo à ascensão da liderança brasileira, ocorre uma crescente sen-sibilização para questões sociais, apesar de que esta dinâmica seja interrompida com o surgi-mento da ditadura militar a partir de 1964, mas, retomada já na década setenta do século pas-sado. Como método propõe-se a analisar o ensino teológico-doutrinário encontrado em publi-cações oficiais da ICPB, tais como os seus jornais oficiais, brasileiro e estadunidense, as suas edições da revista da Escola Dominical, as suas atas de convenções gerais, bem como livros e anotações e rascunhos de autoria dos/as pioneiros/as acima mencionados/as. Conclua-se que as teologias e análises do contexto encontradas nas publicações, justificam uma compreensão mais diversificada: por um lado, evidencia-se, em termos religiosos e políticos, uma maior pro-ximidade entre as posições defendidas pelos autores e as correntes mais conservadoras (ou até reacionárias) do país. Por outro lado, transparecem ao lado desse discurso dominante aborda-gens dissonantes e com o potencial de servirem de ponto de partida para uma atuação da ICPB e da sua membresia mais relevante na sociedade, inclusive a denuncia da injustiça socio-econômica, e que estes respectivos discursos são encontrados mais entre lideranças nacionais.
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Pentecostal preaching in North AmericaRagoonath, Aldwin 11 1900 (has links)
Practical Theology / D.Th. (Practical Theology)
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Pentecostalism and the Universal Church of the Kingdom of God in Thohoyandou, South AfricaMatshidze, Pfarelo Eva 04 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: This thesis examines the role played by Pentecostalism in the lives of people, particularly
by the Universal Church of the Kingdom of God in Thohoyandou. The importance of
this study lies in its demonstration of how Pentecostalism seems to solve some of the
pertinent problems that prevail in society. The change of government in South Africa in
1994 had far reaching implications in the arena of political decisions which also affected
the socio-economic aspect of the population. By covering the historical development of
Venda and also showing how the democratic government changed the whole set up the
study represents how religion, particularly prosperity Pentecostalism, may be used as a
weapon to fight against socio-economic uncertainties where youth are the hardest hit.
The study is premised on the assumption that the end of youth transition is not simply
adulthood but also being part of the global economy. This to most youth, seems to be
delayed and this leads young people being delayed to reach full adulthood. Against this
background young people today have begun to redefine their identities in relation to the
government and thus questioning meanings of success. Besides youth the elderly people
who for some reasons feel deprived of their prosperity are trying to seek refuge in
Pentecostalism. Some feel they have been robbed of their wealth and, therefore the
Universal Church of the Kingdom of God as a coping strategy and a means to recoup
what they had in the past. While some view the church in a positive light there are those
who see it as encumbered by ill-practices.
The thesis examines the above, through chapters entitled: history and functioning of the
Universal Church, Youth and the Universal Church, other members of the church as well
as the views of non-members of the church. It further opens up space for further research
into the whole phenomenon of Pentecostalism as a coping mechanism during time of
change. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die rol wat Pentekostalisme speel in die lewens van
mense, met besondere verwysing na die Universal Church of the Kingdom of God in
Thohoyandou. Die belang van die studie lê daarin dat dit aantoon hoe Pentekostalisme
blykbaar daarin slaag om ernstige sosiale probleme suksesvol aan te spreek. Die
verandering van regering in Suid-Afrika in 1994 het verrykende implikasies gehad in die
arena van politieke besluitneming wat die sosio-ekonomiese aspek van die bevolking
geraak het. Die studie dek die historiese ontwikkeling van Venda en wys hoe die
demokratiese regering die hele sisteem verander het. Dit toon aan hoe religie, en met
name voorspoed- Pentekostalisme, gebruik kan word as 'n wapen in die stryd teen sosioekonomiese
onsekerheid wat die jeug die swaartse tref.
Die studie gaan van die veronderstelling uit dat die einde van jeug nie bloot oorgang tot
volwassenheid is nie, maar dat dit deelname aan die globale ekonomie insluit. Die
meerderheid jeugdiges ervaar 'n oponthoud ten opsigte hiervan en dit lei tot 'n vertraging
in die bereiking van volwassenheid. Teen hierdie agtergrond het jongmense begin om
hulle identiteit ten opsigte van die regering te herdifinieer, en sodoende om die betekenis
van sukses te bevraagteken. Ouer mense wat vir 'n verskeidenheid van redes voel dat
hulle van hulle welvaart ontneem is, probeer ook om 'n veilige hawe te vind in
Pentekostalisme. Party van hulle voel dat hulle beroof is van hulle rykdom en daarom
verteenwoordig die Universal Church of the Kingdom of God vir hulle 'n strategie om
die mas op te kom en 'n middelom terug te kry wat hulle in die verlede gehad het.
Die kerk word deur sommige mense in 'n positiewe lig gesien, maar daar is ook diegene
wat dink dat dit gebuk gaan onder problematiese praktyke.
Die verhandeling ondersoek die bogenoemde temas in hoofstukke getiteld: die
geskiedenis en werkswyse van die Universal Church; die jeug en die Universal Church;
ander lede van die kerk; sowel as die beoordeling van die kerk deur nie-lede. Die weg word geopen vir verdere navorsmg oor die fenomeen van Pentekostalisme as 'n
oorlewingstrategie in tye van verandering.
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Deliverance in Ghanaian neo-pentecostal ministries : a critical assessment from an evangelical perspectiveAmpong, Ebenezer Adu 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: The worldwide phenomenal growth of Pentecostalism is a well-acknowledged
fact, which no one can deny. Research shows that much of the growth is in the
neo- Pentecostal or charismatic wing of the movement. Ghana is not left out of
this.
One phenomenon that has become so pronounced in the charismatic movement
in Ghana is the practice of the so-called "deliverance". This phenomenon
purports to let Christians attain to the abundance of life that Christ offers as part
of God's salvation package to humankind. Most of the deliverance ministries, to a
large extent, attribute situations such as sicknesses, poverty, late marriage, denial
of visa to travel abroad and even some natural disasters among others to
supernatural causes. These supernatural causes, which are said to hinder
Christians from achieving the abundance of life, are mainly identified as demonic
contamination, demonic influence, demon-possession, witchcraft or ancestral
curses. The prescribed antidote to these is to be taken through deliverance by a
special person of God.
Due mainly to a very bad economic situation which has made many Ghanaians
live below the poverty line; it makes it very difficult for many people to afford the
cost of western medical care. Many Ghanaians are also daily looking for avenues
to go and better their lot in other countries. The traditional Ghanaian like many
Africans has a worldview, which believes in a supernatural dimension to every
physical occurrence including difficulties in the acquisition of visa to travel
abroad.
The emergence of the deliverance ministries has therefore provided a legitimate
haven to which people who would otherwise have gone to the traditional shrines
to seek solutions to their problems can now go. The challenge that this
phenomenon poses to evangelical Christianity is highlighted in this research. A critical assessment of the phenomenon as it pertains in Ghanaian Christianity has
been done from the perspective of a specific definition of evangelicalism.
Much as the fact cannot be denied that some of the deliverance ministries are
meeting real felt needs of people in biblically unquestionable ways, there are
obviously, some who are for various reasons employing anti-Christian and
superstitious principles. The purpose of this research therefore, is to inform
evangelical Christians on what the whole phenomenon is about in the light of
Scripture so that practices that are not in line with the whole truth of the word of
God can be avoided.
On the other hand, evangelical Christian ministers can find ways of inculcating
some of the useful practices of the phenomenon into their ministry for the benefit
of their congregations and all people who might need such assistance. This is very
necessary because the people from these congregations are patronizing the
services of the deliverance ministries anyway. / AFRIKAANSE OPSOMMING: Die wereldwye fenomeniese groei van die pinksterbeweging is 'n welbekende feit
wat niemand kan ontken nie. Navorsing toon dat die meerderheid van die groei
binne die "neopinkster" of charismatiese deel van die beweging plaasvind. In
Ghana is dit geen uitsondering nie.
Een verskynsel wat so prominent geword het in die charismatiese beweging in
Ghana is die beoefening van die sogenaamde "bevryding". Hierdie verskynsel
beweer dat die Christene lewe in oorvloed sal he wanneer hulle Christus aanbid,
as deel van God se verlossingsplan vir die mens. Meeste van hierdie
bevrydingsbewegings, in 'n groot mate, skryf situasies soos siekte, armoede, die
weiering van 'n visum vir ander lande en selfs sommige natuurlike rampe, onder
andere toe aan bonatuurlike oorsake.
Hierdie bonatuurlike oorsake waarvan gepraat word wat die Christene daarvan
weerhou om die lewe in oorvloed te geniet, word hoofsaaklik geidentifiseer as
demoniese kontaminasie, demoniese invloed, demoniese heksery of
bloedlynvloeke. Die voorgeskrewe teenmiddel hiervoor is om deur bevryding te
gaan deur mid del van 'n spesiale persoon in God.
Hoofsaaklik as gevolg van 'n haglike ekonomiese situasie, leef baie Ghanese
onder die broodlyn en is dit werklik moeilik vir baie mense om Westerse
medisyne te bekostig. Ghanese soek ook daagliks 'n ander heenkome en probeer
hulle lot verander in ander lande. Die tradisionele Ghanees, soos meeste Afrika
inwoners, het 'n werelduitkyk wat glo in die bonatuurlike dimensie vir elke fisiese
verskynsel, insluitend die probleem om 'n visum te kry.
Die verskyning van die bevrydingsbedienings, het gevolglik 'n legitieme
toevlugsoord gebied aan mense wat andersins na tradisionele heiligdomme sou
gaan, om antwoorde op hulle probleme en vrae te soek. Die uitdaging wat hierdie
verskynsel aan die Evangeliese Christendom bied, is onderstreep in hierdie navorsing. 'n Kritiese evaluering van die fenomeen, soos dit voorkom in Ghanese
Christendom, is vanuit die perspektief van 'n spesifieke definisie van
evangelisasieleer gedoen.
Net soos die feit dat sommige bevrydingsbedienings werklik die mens se egte
behoeftes op 'n onbetwisbare, bybelse manier aanspreek, net so is dit duidelik dat
sommige mense om verskeie redes anti-Christelike en bygelowige beginsels
implementeer. Die doel van hierdie navorsing is dus om Evangeliese Christene in
te lig waaroor hierdie verskynsel handel, in die lig van die Woord. Sodoende kan
praktyke wat nie ooreenstemend met die waarheid van God se Woord is, me
vermyword.
Aan die anderkant, kan Evangeliese Christen predikers maniere vind om die
nuttige praktyke van hierdie verskynsel in hul eie bedienings te integreer tot
voordeel en opbou van die gemeente en aIle mense wat sulke bystand mag
benodig. Dit is noodsaaklik omdat die mense van hierdie gemeentes in elk geval
die bevrydingsbedienings ondersteun.
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Looking anew at the new prophecy : Tertullian's montanism and Pentecostalism as neo-montanismChung, Youjin 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Through the eyes of the Catholic Church, one usually looks at Montanism as a second-century
heretical sect. This prevailed orthodox view has devalued the Catholic Tertullian as a
schismatic when he had accepted Montanism as his theological verification. The recent
scholarship, however, has challenged that Tertullian’s transition to Montanism had not
necessarily resulted from his theological conclusion. Rather this suggests that Tertullian, from
the very beginning, was much more sympathetic to the new prophets than to the Catholic priests;
the Montanist Tertullian had always taken precedence over the Catholic Tertullian. Given this
new perspective, the thesis is developed as follows;
Chapter 1, the topic and title are introduced with four critical research questions;
(1) Why were the original Montanists condemned?
(2) Why did Tertullian become a Montanist?
(3) Why does Montanism exclude the present day Pentecostalism as Neo-
Montanism?
(4) Why does Montanism include the present day Pentecostalism as Neo-
Montanism?
Here particular interest is Tertullian’s intermediate position; as a point of contact, Tertullian
stands not only between the Montanists and the Catholics, but also between the original
Montanists and the present day Pentecostals as Neo-Montanism.
Chapter 2 seeks to find an answer to the first research question of “Why were the original
Montanists condemned?” Then, the researcher focuses on the root cause of the original
condemnation of Montanism in three aspects. (1) Montanism was condemned as the victim of
the institutionalization of the church, (2) Montanism was condemned as the pagan inspiration
including controversial manifestations, such as ecstatic prophecy (and speaking in tongues),
fanatical millenarianism, and strict puritanism, and (3) Montanism was condemned as the
power struggle between the urban and rural church leadership. The point is that these three
reasons are interrelated as a whole and, not as a separate entity. Yet, the conflict in the church
regarding church government had taken the lead in the original condemnation of Montanism.
The victory of urban church leadership had justified the victimization of the Montanists, the representative of the rural leadership.
Chapter 3, the thesis has dealt with the second question; “Why did Tertullian become a
Montanist?” The researcher acknowledges of the uneasy connection between the apologist
Tertullian and the Montanist Tertullian. Yet, if Montanism was accused of its political conflict,
not of its theological deviances, the relationship of Tertullian with Montanism needs to be
reconsidered. Then, the researcher tries to vindicate Tertullian’s position through two
methodological approaches. First, the researcher reconstructs the new image of Tertullian as
the lay leader born into Montanism by deconstructing the conventional portrayal of Tertullian;
(1) as the son of an officer of the Roman army, (2) as the professional Jurist, (3) as the Catholic
priest at Carthage, and (4) as the schismatic. Second, the researcher also takes into account of
Tertullian’s identity in the concept of the transitional correlation. By applying Tertullian’s
transitional period as the Pagan-Catholic-Montanist to the concentric circles of concern, the
previous view of Tertullian can be transformed into the new formula of Pagan as caterpillar-
Catholic as cocoon-Montanist as butterfly. This three-fold structure then opens the way for a
newborn image of Tertullian.
Chapter 4 is dealing with the relationship between Montanism, the Montanist Tertullian, and
the present-day Pentecostalism in order to answer the final question; “Why does Montanism
include/exclude the present-day Pentecostalism as Neo-Montanism?” Tertullian’s Montanism,
like a hinge, closely interconnects the present-day Pentecostalism to the original Montanism in
historical, theological and ecclesiological sense of the word. First, the first generation of
Pentecostals, regardless of whether they are the proponents of the Azusa Street or Topeka
revival, they find their historical identity in the first generation of the apostolic church and this
includes the second-century Montanists and the Montanist Tertullian. Second, from the
theological point of view, the Montanist distinctive theological fashions, such as ecstatic
prophecy, speaking in tongues, and the impending eschatological hope, has clearly re-echoed
in the diadem of the current Pentecostal theology.. Third, the original Montanists and the
present-day Pentecostals are both ecclesiologically the strong advocates of the pneumatological
theocracy. For both, the priority is to return to the apostolic primitive church.. So, the current
Pentecostals is convinced that they trace their root from the second-century spirit-filled
Montanists. Chapter 5 summarizes the relationship between Montanism, the Montanist Tertullian, and the
present day Pentecostalism by answering to the following four research questions;
(1) “Why were the original Montanists condemned?”
The answer is the ecclesiastical power struggle between the urban and rural leadership
made the Montanist crisis a highly politically charged affair rather than a theologically
controversial issue.
(2) “Why did Tertullian become a Montanist?”
The answer is Tertullian, as natural born Montanist, is determined to be a self-sacrificing
mediator in order to bring reconciliation between the two rivals, namely, the city-priest and the
countryside prophets.
(3) “Why does Montanism include/exclude the present-day Pentecostalism as Neo-
Montanism?”
The answer is Montanism is the antecedent of the present-day Pentecostalism. / AFRIKAANSE OPSOMMING: In die oë van die Rooms Katolieke Kerk is Montanisme niks anders nie as ʼn tweede-eeuse
ketterse sekte. Hierdie ortodokse seining het die Katolieke Tertullianus as skismatikus
gedevalueer, in besonders toe hy Montanisme as sy teologiese standpuntname aanvaar het.
Deesdae is geleerdes van mening dat Tertullianus se oorgang na Montanisme is nie noodwendig
die gevolg van sy teologiese stellingname nie. Dit suggereer eerder dat Tertullianus van die
begin af, meer simpatiekgesind teenoor die nuwe profete as teenoor die Katolieke priesters was.
Dit blyk dat die Montanus Tertullianus altyd voorkeur bo die Katolieke Tertullianus gekry het.
Gegewe hierdie perspektief, het die tesis soos volg ontwikkel:
Hoofstuk 1, die onderwerp en titel word ingelei met vier kritiese navorsing vrae;
(1) Hoekom was die oorspronklike Montanisme veroordeel?
(2) Hoekom het Tertullianus 'n Montanus geword?
(3) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme uit?
(4) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo-Montanisme in?
Hier is veral van belang Tertullianus se intermediêre posisie as 'n punt van kontak.
Tertullianus staan nie net tussen die Montanisme en die Katolieke nie, maar staan ook tussen
die oorspronklike Montanisme en die hedendaagse Pentekostalisme as Neo-Montanisme.
Hoofstuk 2 beoog om 'n antwoord op die eerste navorsingsvraag te vind: “Hoekom is die
oorspronklike Montanisme veroordeel?" Die navorser het vervolgens drie aspekte wat
betrekking het op die oorsaak van die oorspronklike veroordeling van Montanisme gefokus. (1)
Montanisme was veroordeel as die slagoffer van die institusionalisering van die kerk, (2) die
Montanisme was veroordeel as ʼn heidense inspirasie, byvoorbeeld die omstrede manifestasies:
soos in ekstase, profesie (spreek in tale), fanatiese millennialisme, en streng Puritanisme, en (3)
Montanisme was veroordeel as die stryd tussen leierskap in die stedelike en plattelandse kerk.
Hierdie drie redes is interafhanklik van mekaar as 'n geheel en is dus nie 'n aparte entiteit nie.
Die oorwinning van die stedelike kerk leierskap die veroordeling van die Montanisme, wat die
landelike leierskap verteenwoordig het, geregverdig.
Hoofstuk 3 handel oor die tweede vraag, "Hoekom het Tertullianus ʼn Montanus geword?"
Die navorser erken die ongemaklike verband tussen die apologeet Tertullianus en die Montanus
Tertullianus. Tog, as Montanisme daarvan beskuldig word van politieke konflik en nie van teologiese afwykings nie, dan behoort die verhouding van Tertullianus met Montanisme in
heroorweging geneem te word. Die navorser het Tertullianus se posisie deur middel van twee
metodologiese benaderings probeer verdedig. Eerstens, het die navorser die nuwe beeld van
Tertullianus gerekonstrueer as leke leier wat in die tydperk van Montanisme gebore deur die
konvensionele uitbeelding van Tertullianus te dekonstrueer; (1) as die seun van die Romeinse
offisier, (2) as die professionele regsgeleerde, (3) as die Katolieke priester van Kartago, en (4)
as die skismatikus. Tweedens, die navorser het ook Tertullianus se identiteit insake die konsep
van die oorgang korrelasie in ag geneem. Deur Tertullianus se oorgang as die Heiden –
Katolieke – Montanus in konsentriese sirkels aan te dui, kan die vorige siening van Tertullianus
omskep word in die nuwe formule van die ruspe Katoliek – kokon – Montanus na vlinder.
Hierdie drieledige struktuur baan die weg vir 'n nuwe beeld van Tertullianus.
Hoofstuk 4 hanteer die verhouding tussen die Montanisme, die Montanus Tertullianus en die
hedendaagse Pentekostalisme om sodoende die laaste twee vrae te beantwoord: "Hoekom is
Montanisme in/uit gesluit in die hedendaagse Pentekostalisme as Neo-Montanisme?"
Tertullianus se Montanisme, soos 'n skarnier, verbind die hedendaagse Pentekostalisme aan die
oorspronklike Montanisme in historiese, teologiese en ekklesiologiese sin van die woord met
mekaar. Eerstens, die eerste generasie van Pentekostalisme, ongeag of hulle voorstanders van
die Azusa Straat herlewing of die Topeka herlewing is, vind hulle hul historiese identiteit in die
eerste generasie van die apostoliese kerk en dit sluit in die tweede-eeuse Montanisme asook
die Montanus Tertullianus. Tweedens, uit ʼn teologiese vertrekpunt, die Montanus se eiesoortige
teologiese modes: soos in ekstase, profesie, spreek in tale, en die eskatologiese hoop, eggo
duidelik die hedendaagse Pinkster teologie. Derdens, die oorspronklike montanisme en
hedendaagse Pentekostalisme is beide ekklesiologies sterk voorstanders van die
Pneumatologiese teokrasie. Vir beide van hulle is dit die prioriteit om na die primitiewe
apostoliese kerk terug te keer. So, is die hedendaagse Pentekostalisme is daarvan oortuig dat
hul, hul ontstaan kan terugspoor van die tweede-eeuse geesvervulde Montaniste.
Hoofstuk 5 som die verhouding tussen die Montanisme, die Montanus Tertullianus en die
hedendaagse Pentekostalisme op en beantwoord die volgende vier navorsingsvrae;
(1) Hoekom was die oorspronklike Montaniste veroordeel?
Die antwoord lê daarin opgesluit dat die kerklike magstryd tussen die stedelike en landelike
leierskap het Montanisme ʼn hoogs polities gelaaide aangeleentheid gemaak eerder as 'n teologies omstrede kwessie.
(2) Hoekom het Tertullianus 'n Montanus geword?
Tertullianus, as gebore Montanus, was vasbeslote om 'n selfopofferende bemiddelaar te wees
om sodoende versoening te bring tussen die twee opponerende groepe, naamlik, die stedelike
– priester en die plattelandse profete.
(3) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme uit?
(4) Hoekom sluit Montanisme die hedendaagse Pentekostalisme Neo -Montanisme in?
Montanisme is die voorloper van die hedendaagse Pentekostalisme.
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Le pentecôtisme sous l’œil des femmes kaingang : adaptations et transformations suite à la conversionPelletier-De Koninck, Marie-Charlotte 08 1900 (has links)
Au cours des 40 dernières années, plusieurs églises pentecôtistes se sont implantées au sein de la communauté kaingang, un peuple autochtone du Brésil méridional, où elles connaissent une popularité considérable. La conversion à cette religion engendre diverses transformations au niveau idéologique qui ont des répercussions importantes sur les rôles des genres (masculin et féminin) au sein de cette société. La présente étude s’intéresse aux transformations qui en résultent dans la vie des femmes kaingang du village Sede de la Terra Indígena Xapecó; un village où les femmes forment de loin la majorité des adeptes au sein des églises pentecôtistes. La popularité du pentecôtisme auprès des femmes peut, à prime abord, sembler paradoxale puisque ce mouvement religieux promeut des valeurs sociales conservatrices.
Nos observations révèlent que les femmes perçoivent bien plus d’avantages que de désavantages à la conversion au pentecôtisme. La vie de ces femmes se trouve transformée sous plusieurs angles à travers l’adoption d’un mode de vie régulé par les enseignements de la Bible et l’orientation du soi vers Dieu. Plusieurs changements sont observés par les femmes, notamment des transformations personnelles, à la fois dans les sphères domestique et publique. L’analyse des données démontre que la forte présence féminine au sein des églises ainsi que l’agentivité de ces dernières contribue à rendre positive et valorisante l’expérience de cette religion. / Over the past 40 years, several Pentecostal churches have emerged in the Kaingang community, an indigenous people of southern Brazil, where those churches experience considerable popularity. The conversion to this religion generates various ideological transformations that have a significant impact on gender roles within the community. This study examines the transformations that result from this phenomenon in the life of the Kaingang women in the Sede village of the Terra Indígena Xapecó; a village where women represent by far the majority of practitioners within the Pentecostal churches. The popularity of Pentecostalism among women may at first seem paradoxical given that this religious movement promotes conservative social values.
Our observations reveal that women perceive more benefits than disadvantages to converting to Pentecostalism. Their lives are transformed in several respects through the adoption of a way of life guided by the teachings of the Bible and an orientation of the self toward God. Several changes occur for these women, including personal transformations, both in the domestic and public spheres. Data analysis shows that the strong female presence within the churches and their own agency yields a positive and rewarding experience from this religion. / Nos últimos 40 anos, várias igrejas pentecostais implantaram-se na comunidade Kaingang, um povo indígena do sul do Brasil, onde elas têm uma popularidade considerável. A conversão para esta religião gera transformações diversas num nível ideológico que têm um impacto significativo sobre os papéis de gênero (masculino e feminino) dentro desta sociedade. Este estudo analisa as transformações na vida das mulheres kaingang da aldeia Sede da Terra Indígena Xapecó que resultam da conversão ao pentecostalismo. Nesta aldeia, as mulheres constituem a maioria dos adeptos dentro das igrejas pentecostais. A popularidade do pentecostalismo entre as mulheres pode parecer, à primeira vista, paradoxal por que este movimento religioso promove valores sociais conservadores.
Nossas observações mostram que as mulheres percebem mais benefícios do que desvantagens depois da conversão ao pentecostalismo. A vida dessas mulheres transforma-se de várias maneiras através da adopção de um modo de vida regulado pelos ensinamentos da Bíblia e a orientação do si para Deus. Várias mudanças foram observadas com as mulheres, incluindo transformações pessoais, tanto nas esferas domésticas e públicas. A análise dos dados mostra que a forte presença feminina dentro das igrejas e a agency delas contribuam a tornar a experiência desta religião positiva e gratificante.
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