This doctoral thesis entails a research project to determine whether grass roots preachers in a southern Africa context can be instructed to prepare effective expository sermons. In order to make that determination it was necessary to first collect and analyze expository sermons from such preachers prior to any instruction. Then, on the basis of instruction in expository preaching in a seminar format, it was necessary to collect and analyze additional sermons from the same preachers. To that end we conducted two five-day seminars in Zimbabwe and South Africa respectively. The content of those seminars included two major elements. The first was a theology of preaching that is detailed in Chapter 1. Within a theology of preaching we have given treatment to various topics including the need for a theology of preaching, the Old Testament basis for preaching, the New Testament mandate for preaching, a definition and defense of expository preaching, and a discussion of the necessary qualities of effective expository preaching. The second element of the seminars involved a method of preaching detailed in Chapter 2. Within the method of preaching we have given treatment to various topics, including the role of the Holy Spirit in preaching, exegesis of the sermon text, and making the transition from the text to the completed sermon. Given the foundational material of Chapters 1 and 2, we developed the seminar materials found in Chapter 3. Chapter 4 includes the schedules by which the sermons were analyzed. Each sermon was subjected to the same schedule to determine its effectiveness as an expository sermon. Those results are then analyzed in Chapter 5 leading to the conclusion that grass roots preachers in a southern Africa context can indeed be instructed to preach effective expository sermons. / Practical Theologyy / D. Th. (Practical Theology)

William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism. / Christian Spirituality, Church History and Missiology / D.Th.(Church History)

Text in German / Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. / Practical Theology / M. Th. (Practical Theology))

素來教會史的研究論述，多半是以「授方」—「宣教者」的角度，對所掌握的史料進行耙梳、權衡、取捨與評論，因而勾勒呈現的圖像從重心、成就到進展、變化皆以授方為依歸與主軸。我嘗試以相對（而非相斥，且可有力補足授方觀點）的「受方」—「受教者」的角度與史料，討論在基督宗教信仰實踐至關重要的議題：從保存完整的後浦堂會議事錄來探究關於「教會懲戒」的議題。 本論文作為一種呈現「受方」觀點（相對於「授方」觀點）的論述，同時也是一種地區教會史的建構嘗試。在進入論題核心的同時，注重教義與宗教傳統層面的梳理之外，也探求當地信徒如何承受、消化、進而發展重要的信仰質素、價值與行動。對於宗教教義層面，我梳理希伯來經文（或稱舊約）與新約裡關於教會與懲戒的相關經文，確定教會懲戒在信仰經典裡的脈絡、意義、作法與要求，並兼論及兩約之間（主要以死海古卷裡的昆蘭社群規條為本）的相關文獻。宗教傳統層面我從天主教的教會法典開始，依序檢視、比較與後浦堂會的發展相關的美國歸正教會、加拿大長老會（做為英國長老會的替代）與台灣基督長老教會等相關法規的處理模式。 另一方面，配合後浦堂會之形成、發展所處的歷史脈絡與其留下的完整議事記錄，我掌握了後浦堂會所有的教會懲戒記錄，呈現教會懲戒在後浦堂會發展歷程中在頻率、項目分配與消長等方面的實際情形，並將各懲戒事項之宗教教義與傳統論據與在現實中的法律、文化的相關處置作對照，凸顯受方面對真實的信仰—文化衝突時的取捨歷程。 我在論文研究過程中發現，後浦堂會議事錄裡的教會懲戒記錄最頻繁的施行高峰，恰恰是後浦堂會本身所處閩南大會的教勢發展大脈絡的最優進期（1903 至1912 年）。這一方面證明教會懲戒的正確施行，必當在教會處於信仰深深內化且質素高、內部彼此愛的關係豐厚與處理問題能力強的情態，另一方面也印證後浦教會在創立早期的確在上述各個方面有早熟而令人印象深刻的展現。自1866 年以降新教的金門島域福音工作，亟待方家更細緻綿密的史料整理與刻畫，更希望教會界願意開放議事錄等資料供學界進行嚴謹之學術研究與保存，以裨益地區教會史之建構。 / There are two specific approaches in the research of church history. One is the approach of the Givers / Preachers, focusing on 5 Ws (Who When Where What How) issues of the evangelization process, dealing with historical figures and events, and analyzing interactive relations in between these two factors mainly caused by or related to the side of the Gospel Conveyers. The other is the approach of the Receivers / Converts, an approach that the researchers will also use the 5Ws, concentrate on the converts instead of focusing on the conveyers. This approach is more and more common these days especially for the Chinese scholars. This thesis is not only an examination from the receivers’ point of view of how new Christian converts carried out the missionaries’ message by proceeding the actual practices of church discipline toward local converts in their cultural-religious context, but also an attempt of tracing the history of the Quemoy / Kinmen Churches. First of all, in the doctrinal-traditional aspect I have surveyed the biblical context (the Hebrew Scriptures or the Old Testament, and the New Testament) , related non-biblical sources, with the Church Laws like the Canon Law (the Roman Catholic Church), the Book of Church Order (the Reformed Church in America), the Book of Forms (The Presbyterian Church in Canada) , Bylaws (the Presbyterian Church in Taiwan) about church discipline and other cultural sources dealing with the secular treatments to these subjects. Secondly in the practical aspect, I have abstracted related Minutes of church discipline from the consistorial records of Au-Po congregation (between 1900 and 2000 C.E.), and found the period that church discipline being processed most frequently, was the time during 1903-1912: the most fruitful and powerful period of Christian Churches in China. However, the impressive manner shown in these records could be an illustration of the depth of the internalized messages for Protestant believers in Quemoy.

William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism. / Christian Spirituality, Church History and Missiology / D.Th.(Church History)

Text in German / Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology))

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This study encompasses an anthropological investigation of healing practices in the Zion Christian Church with reference to the Marabastad congregation in Pretoria (Tshwane), South Africa. The Zion Christian Church functions as an extremely successful healing ministry, and can thus be characterised as a spirit-type African Initiated Church, a type known to attract members through healing activities. The concepts of ill-health, health, healing and curing are crucial to understanding the church’s role, as all activities at the Zion Christian Church revolve around the attainment of absolute health. The embedded nature of healing in the church is explored through an analysis of the spatial and material aspects of the church’s healing practices, including codes of conduct, roles of participants, religious services, and intangible and tangible instruments of healing. The study is further contextualised against the broader history of the emergence and growth of African Initiated Churches from the late 19th century onwards / Anthropology & Archaeology / M.A. (Anthropology)

This study encompasses an anthropological investigation of healing practices in the Zion Christian Church with reference to the Marabastad congregation in Pretoria (Tshwane), South Africa. The Zion Christian Church functions as an extremely successful healing ministry, and can thus be characterised as a spirit-type African Initiated Church, a type known to attract members through healing activities. The concepts of ill-health, health, healing and curing are crucial to understanding the church’s role, as all activities at the Zion Christian Church revolve around the attainment of absolute health. The embedded nature of healing in the church is explored through an analysis of the spatial and material aspects of the church’s healing practices, including codes of conduct, roles of participants, religious services, and intangible and tangible instruments of healing. The study is further contextualised against the broader history of the emergence and growth of African Initiated Churches from the late 19th century onwards / Anthropology and Archaeology / M. A. (Anthropology)

La tesi tratta delle circostanze della fondazione del convento dei frati Predicatori di Bergamo, che ebbe inizio attorno al 1220. Tale fondazione si inserisce in un ampio progetto di diffusione dell’Ordine dei Predicatori concepito dal cardinale Ugo d’Ostia in collaborazione con il fondatore Domenico di Caleruega. Ugo stesso nella sua seconda legazione apostolica in Lombardia pose le basi per la realizzazione di questo progetto. Il convento di Bergamo fu il primo ad essere fondato grazie alle relazioni che vi erano tra il vescovo locale Giovanni Tornielli e la sede apostolica e grazie anche alla presenza di Guala de Roniis, un frate Predicatore di origini bergamasche, anch’egli conosciuto dagli ambienti della curia papale. / This dissertation deals with the foundation of the convent of the Preacher Friars in Bergamo, which started around 1220. This foundation was part of an ample project to spread the Order of Preachers, drawn by Cardinal Hugh of Ostia in a joint effort with the founder Dominic of Caleruega. Hugh of Ostia himself laid the foundations of this project during his second apostolic legation in Lombardy. The convent of Bergamo was the first to be founded probably because of the friendship between the local bishop, Giovanni Tornielli and the Holy See, and also thanks to the presence of Guala de Roniis, a bergamask Preacher, who was known by the Roman Curia.