Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2005. / Includes abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 163-170, 90-95).

Thesis (doctoral--Technische Universität Karlsruhe, 2006). / Includes bibliographical references (p. 324-329) and indexes.

No description available.

In der Arbeit geht es um die Geschichte der protestantischen theologischen Ausbildung in Tanganyika, dem Festlandteil des späteren Tansania. Es ist hauptsachlich ein Teil der Geschichte der protestantischen Missionen aus Deutschland und den USA, die diese in Tanganyika geschrieben haben. Allerdings wäre die theologische Geschichte ohne das Wirken der Einheimischen nicht denkbar. Ihr Wirken war aber - bedingt durch deren Status - mehr im Hintergrund. Begonnen hat die theologische Ausbildung erst zwischen den beiden Weltkriegen. Eine konstante Ausbildung an einem Ort gibt es erst seit der Gründung der Schule in Makumira in den fünfziger Jahren. Die ersten Forderungen nach einer theologischen Ausbildung gab es allerdings bereits vor dem ersten Weltkrieg. Bedingt durch den ersten Weltkrieg und die Repatriierung der Deutschen kam es im Bereich der Bethel Mission zu Notordinierungen. Eine weitere Folge war, dass durch eine Vereinbarung zwischen der Leipziger Mission und der Augustana Lutheran Mission, diese treuhänderisch die Leipziger Gebiete übernahm. Dadurch kam diese Mission nach Tanganyika. Nach der Rückkehr blieben die Amerikaner dort. Wiederum durch die Folgen des 1. Weltkrieges konnten die Deutschen nicht mehr in der Weise missionieren, wie sie dies fruher getan hatten. Man erkannte schnell, dass man die Strategie andern musste. Die Betheler Mission sandte sogar einen Missionar aus, der sich um den Aufbau einer theologischen Ausbildung kummern sollte. Doch kam es dazu zunachst nicht. Wie bei vielen weiteren Verzporgerungen war hier die Arbeitsbelastung und der chronische Geldmangel der Mission ursachlich. Dies gait fur alle deutschen Missionen. Doch waren sie zum Handeln gezwungen, da sie durch den Staat Vorgaben im Bereich der Schule und der Lehrerausbildung hatten. Diese Vorgaben bewirkten, dass man auch das Niveau der Pastoren heben musste. Die Betheler Mission hat noch in den zwanziger Jahren einen Pastor nach einer kurzen Schulung ordiniert. Danach setzten sich die Krafte durch, die eine Ordinierung Einheimischer ablehnten. Durch das Wachstum der Kirche und dem Drangen der (einheimischen) Altesten wurden dann immer wieder von den jeweiligen Missionen Versuche unternommen, eine Ausbildung aufzubauen. Den ersten wirklichen Kursus boten die Leipziger 1933/34. Auch die anderen Missionen mussten aufgrund der Notwendigkeit eine Ausbildung und Ordination anbieten. Teilweise wurde ohne Ausbildung ordiniert. All dies war nicht befriedigend und durch den Devisenmangel immer eine vorubergehende Erscheinung. 1935 machte die Betheler Missionsgesellschaft einen Vorstoss und regte konkret den schon zuvor geausserten, aber nie umgesetzten Gedanken einer gemeinsamen Ausbildung erneut an. Mit diesem Vorstoss setzte sich der Gedanke fest und wurde verhandelt. Leider spielte bei aller Devisenknappheit auch noch Konfessionalismus eine Rolle, so dass die Grundung dieser gemeinsamen Schule beinahe gescheitert ware. Man konnte sich dann doch noch einigen und beschloss die Grundung dieser Schule dem noch zu grundenden Missionskirchenbund (MKB) zu uberlassen. Durch Verzogerungen bei der Planung und dem Aufbau der gemeinsamen Hirtenschule kam es wiederum zu Notausbildungen und Notordinationen im Bereich der Missionen. Zum einen waren nicht die Mittel vorhanden, die Gebaude aufzubauen, zum anderen waren die personellen Moglichkeiten begrenzt. Mit hinein spielte auch hier wieder Kirchenpolitik, dass namlich eine Person nicht Leiter sein konnte, weil sie eine nicht konfessionsgebundene Schule wollte. Um sich dann durchz setzen, stellten die Leipziger die anderen Missionen vor vollendete Tatsachen und planten die gemeinsame Schule in ihrem Gebiet unter der Leitung eines ihrer Missionare. Notwendige Heimataufenthalte und der Tod eines fur die Leitung der Schule vorgesehenen Missionars bewirkten weitere Verzogerungen. Nachdem dann im Lauf der Zeit die notwendigen Gebaude erstellt worden waren und das Lehrerkollegium aus den verschiedenen Missionen so zusammengestellt worden war, dass alle dies akzeptieren konnten, wurde die Eroffnung auf den Oktober 1939 festgesetzt. Doch durch den Beginn des 2. Weltkrieges und den damit verbundenen Auswirkungen auf Tanganyika war die Eroffnung nicht mehr moglich. Die Ausgustana Lutheran Mission ubernahm dann die Arbeitsgebiete der Deutschen. Zu Beginn arbeiteten die Deutschen zwar noch an ihren Platzen, wurden aber dann doch im Laufe der Zeit interniert. Obwohl der Leiter des MKB, Paul Rother, sich noch leidenschaftlich und mit grossr Opferbereitschaft fur die Eroffnung der Schule einsetzte, lehnte die Mission vorlaufig ab. Nachdem auch Paul Rother und weitere Deutsche interniert waren und das Ende des Krieges nicht absehbar war, setzte sich die Einsicht bei den Leitern der Augustana Lutheran Mission durch, dass man eine Schule benotigt, um die Missionare zu entlasten und um die Bedurfnisse der Gemeinden befriedigen zu konnen. Daher betraute man Dr. Reusch mit einem Lehrauftrag. So wurde wahrend des Krieges der erste Kursus unter der Leitung der Amerikaner durchgefuhrt. Auch wahrend des Krieges kam es zu Notordinationen, teilweise verbunden mit kurzen Kursen. / This work is about the history of the protestant theological education in Tanganyika, the continental part of the later Tanzania. It is part of the history of the protestant missions from Germany and USA which they have written in Tanganyika. The history of the theological education wouldn't be conceivable without the work of the residents. But their work was - because of their status - more in the background. Theological education began only between the two world wars. A constant education at one place came only in the fifties with the foundation of the school in Makumira, But the first demand for theological education was before the 1st world war. Conditional on the 1st world war and the repatriation of the Germans the Bethel Mission ordained residents because of the necessity. As a further result the Augustana Lutheran Mission came to Tanganyika because of an agreement with the Leipzig Mission. Augustana hold the areas of the Leipzig Mission in trust. After the Germans came back the Americans didn't leave Tanganyika. Again as a result of the 1st world war the Germans couldn't work anymore as they did before. They soon recognized that they had to change the strategy. The Bethel Mission even sent a missionary to Tanganyika for the reason to set up theological education. But at first it didn't got around to it. As the further delays the work-load and the chronic lack of money have been the causality. This applied to all German missions. But the missions had to handle because of the preconditions of the State in the sector of schooling and teachers education. These preconditions have been a cause why they had to lift up the standard of the pastors, too. The Bethel Mission then ordained as late as the twenties a pastor after a short education. Afterwards those people who refused ordination prevailed against the others. But because of the growth of the church and the urge of the (resident) elders to ordain pastors the several missions tried to keep building theological education. The first real course has been offered by the Leipzig Mission in 1933/34. The other Missions had because of the strong need to offer theological education and ordination, too. Sometimes they ordained without education. This hasn't been satisfactory and because of the lack of money the education was temporary. 1935 the Bethel Mission did a new advance and encouraged concrete the thinking about the idea of a common theological education. This idea has been uttered in the past but hasn't been put into action. With this advance the idea was fix in the minds and negotiated about. Unfortunately the denominationalism came to the lack of money. Therefore the founding of the common school nearly couldn't managed. But the Missions could agree and decided to found the school after the foundation of the missions church federation. Because of delay in the planning stage and the building of the common theological school some missions did education and ordination for their own because of the need. On the one side there was a lack of money to build the buildings and on the other side there was a lack on personnel, too. This situation was complicated because of church politics. One person couldn't be the leader of the school because he didn't want to built a confessional school. But the Leipzig Mission prevailed against the other missions and planned the common school in their area under the leadership of one of their own missionaries. Necessary furlough and the death of one person which was planned to lead the school caused further delay. After finishing the buildings within the time and combining the teaching staff out of the various missions in a way that all could accept, the opening of the school as decided on October 1939. But the school couldn't be opened because of the outbreak of World War Two and its effects on Tanganyika. The Ausgustana Lutheran Mission then took care for the areas of the German Missions. In the beginning the Germans could stay and work, but within the time they have been interned. Even though the leader of the mission church federation Rother struggled passionately and with great readiness to make sacrifices for the opening of the school the mission refused temporary. After the internment of Rother and other Germans and the fact that the end of the war was not foreseeable, the leaders of the Augustana Lutheran Mission recognized that they needed a theological school to exonerate the missionaries and to meet the needs of the churches. Therefore they entrusted Dr. Reusch with a teaching assignment. In this way the first theological course under the leading of the Americans came into being while the 2nd World War. While the World War there have been ordinations because of the need, too. Some of the new pastors have been teached in short courses. Short after the War the Augustana Lutheran Mission began with the foundation of a permanent theological education. In the first time the school was in Lwandai because there have been suitable premises. Later these haven't been sufficient any more and the school was moved to Makumira. The school gradual has been extended and built up. Today it is part of the Lutheran Tumaini University. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Artists creating images of demonic possession during the Roman Catholic Counter-Reformation communicated theological messages by accentuating the most famous and dramatic exorcisms. This project proposes an interpretive structure, called cultural theatrics, for analyzing these works. Brian Levack’s theory of cultural performance provides the framework from which cultural theatrics develops. Levack’s cultural performance includes the demoniac and the exorcist as participants in religious dramas who act in a way that their religious communities expected them to act. However, this thesis proposes that images of possession and exorcism (rather than the historical events of alleged possession and exorcism themselves) are more appropriate subject matter for studying the theatricality of possession because artists held the interpretative leverage of conveying theological messages through depictions of exorcisms. This research shows how the artist, patron, and learned advisor mobilize cultural theatrics in images of demonic possession.

This dissertation traces the metaphysical underpinnings of the Protestant Reformation through a close reading of the work of the Protestant reformer Peter Martyr Vermigli (1499-1562). It is premised on the assumption that all theological reasoning is metaphysical insofar as it simultaneously depends on and conveys a vision of how God and the world relate. This opens the possibility to analyse the implied metaphysics of theological work. The study focuses on four areas of Peter Martyr Vermigli’s work: divine and human agency, grace and justification, the Eucharist, and political theology. It analyses Vermigli’s thought by enquiring what structures of being and causality it displays in each of these areas. The key research question is whether Vermigli’s theology implicitly construes ‘being’ as a neutral category, univocally applying to God’s being as well as created being, or whether it conceives of Divine being as transcendent and pre-eminent, with all other being participating in it. Divine and human causation is moreover construed differently in other of these ontological alternatives. The main argument of this dissertation is that the metaphysical framework sustaining Peter Martyr Vermigli’s thought is complex. When examined in terms of its structures of being and causality, Vermigli’s theology simultaneously inhabits two different metaphysical frameworks, one based on ontological participation and the other on the univocity of being. If Vermigli is representative of the Reformation more broadly – an argument which is made based on recent developments in Calvin and Luther scholarship – then this finding is significant for the hermeneutics of the Protestant reformation in two ways. First, it nuances the Reformation’s role in the genesis of modernity, vis-à-vis certain commentators’ suggestion of a causal link between Reformation thought and modernity, while predicating the latter on a univocal ontology. Secondly, the history and development of Protestantism may be better understood by considering possible long-term effects of the metaphysical complexity at the heart of Reformation thought.

Made available in DSpace on 2014-06-11T19:32:23Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-02-24Bitstream added on 2014-06-13T19:02:59Z : No. of bitstreams: 1 watanabe_thb_dr_assis.pdf: 1489761 bytes, checksum: 6f80da6759021ff5febb64529cb04e97 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho tem por objetivo analisar os livros de história do protestantismo brasileiro produzidos no período de 1928 a 1982. A partir do referencial teórico de Michel de Certeau relativo à “operação historiográfica”, analisamos os livros de história denominacional produzidos por três grupos evangélicos: a Igreja Batista (Convenção Batista Brasileira), Igreja Metodista e Igreja Presbiteriana (Igreja Presbiteriana do Brasil e Igreja Presbiteriana Independente), bem como os primeiros textos acadêmicos sobre o protestantismo escritos por Émile-Guilhaume Léonard. Acreditamos que a escrita e a publicação desses livros apontam para algumas das principais mudanças ocorridas no cenário religioso e historiográfico brasileiro. Os livros serão a representação de momentos em que a memória institucional das igrejas evangélicas passou por redefinições e questionamentos (sendo os livros importante peça legitimadora de posturas e reafirmação de valores institucionais), bem como revelam algumas das mudanças e, principalmente, permanências na historiografia brasileira. No caso dos livros de história eclesiástica denominacional, eles constituíram um tipo próprio de escrita que transita entre a tradição dos Institutos Históricos e Geográficos, agrega argumentos da tradição teológica do grupo; é marcada pelo amadorismo dos seus pesquisadores e do apego deles em relação ao seu objeto de estudo. No específico dos textos de Émile-G. Léonard relativos ao protestantismo brasileiro, eles serão representativos do primeiro historiador dos Annales a ter o Brasil como objeto de estudo; da influência francesa nos primórdios do departamento de História da USP; o momento de experimentação de novas metodologias, objetos e espaços, por parte dos Annales; e seus textos representação dos dilemas que o protestantismo francês atravessava no pós-guerra / This study aims to analyse Brazilian Protestant History books built from 1928 to 1982. Based on Michel de Certau’s theoretical reference related to the “historiographical operation”, we studied denominational history books written by three protestant groups: Baptist Church (Brazilian Baptist Convention), Methodist Church and Presbyterian Church (Presbyterian Church of Brazil and Independent Presbyterian Church); moreover, we assessed the first academic texts regarding to protestantism written by Émile-Guilhaume Léonard. We believe the writing and publication of these books point out some of the main changes occurred both in religious and historiographical Brazilian scenery. These books will be the representation of moments when the institutional memory from protestant churches went through redefinitions and questionings (in fact books played an important role as legitimating instruments for positions and reassurance of institutional values), as well as revealing some changes and, principally, permanencies in Brazilian historiography. In case of ecclesiastical denominational history books, they have their own type of writing that ride between the tradition of Historiographical and Geographical Institutes, setting up arguments from theological tradition of the group; it is characterized by researchers’ amateurism and their addiction to the object of study. In specific to Émile-G Léonard’s texts related to Brazilian protestantism, they are representatives of the first historian of the Annales to consider Brazil as an object of study; of the French influence at the beginning of the department of History in USP (University of São Paulo); of the moment related to experimentation of new methodologies, objects and spaces by Annales’; and of dilemmas that French Protestantism faced in the post-war period

Made available in DSpace on 2014-08-27T14:36:46Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-03-18Bitstream added on 2014-08-27T15:57:18Z : No. of bitstreams: 1 000778091.pdf: 10810085 bytes, checksum: 14277fb55031f53b5da2c7608530f6fe (MD5) / No contexto da música cristã no Brasil, os cânticos adventistas têm veiculado de forma eficaz a transmissão da mensagem teológica da Igreja Adventista do Sétimo Dia. A observação do campo musical adventista visualiza a conexão entre e teologia e música, no sentido de que as proposições teológicas para a prática musical estão relacionadas com a distinção doutrinária do Adventismo. Com o auxílio do referencial metodológico da Teomusicologia, que se trata de uma musicologia teologicamente informada, este estudo visa verificar se a mentalidade teológica dos adventistas é transferida para as estruturas da composição de cânticos. O objetivo desta tese é introduzir a Teomusicologia como método de análise da canção cristã por meio do estudo da produção musical adventista / In the context of Christian music in Brazil, Adventists songs have effectively disseminated the theological message of the Seventh-day Adventist Church. The observation of Adventist musical field displays the connection between music and theology, in the sense that theological propositions for musical practice are related to the doctrinal distinction of Adventism. With the aid of Theomusicology, a methodological framework that consists in a theologically informed musicology, this study aims to verify if the theological mindset of Adventists is transferred to the structures of the composition of songs. The objective of this thesis is to introduce Theomusicology as a method of examining Christian song through the study of Adventist musical production

A construção do Templo de Salomão intitulado neste trabalho como Novo Templo de Salomão foi anunciada no ano de 2010, pelo Bispo Edir Macedo, como um grandioso projeto a ser realizado na cidade de São Paulo pela Igreja Universal do Reino de Deus. Desde a sua inauguração, no ano de 2014, notou-se que, além de uma judaização da estética aplicada a este espaço sagrado com a utilização de objetos, paramentos e decoração com motivos judaicos , a práxis iurdiana passou por mudanças substanciais, que incluem aspectos doutrinários, discursivos, litúrgicos, arquitetônicos e simbólicos, que afetaram todos os templos da denominação. Tais mudanças refletem diretamente o sentido que a IURD está tentando construir em torno dos elementos que constituem o seu novo santuário. As origens, os motivos e o modo como se dá esse processo de ressignificação da simbologia judaica, realizado pela Universal, é o cerne para se compreender o que está por trás desse empreendimento único no mundo, que foi escolhido como objeto de estudo deste trabalho. O intuito desta pesquisa é mostrar que, além de ser um megatemplo construído na capital paulista e o símbolo máximo de poder da denominação fundada por Edir Macedo, o Novo Templo de Salomão se constitui em um projeto de expansão da Igreja Universal do Reino de Deus para os próximos anos. / The construction of the Temple of Solomon - in this work named as New Temple of Solomon - was announced in 2010 by Bishop Edir Macedo as a great project to be held in São Paulo City by the Universal Church of the Kingdom of God (UCKG). Since its birth in 2014, in addition to a convertion of its aesthetics (or appearance) applied in this sacred space with the use of objects, vestments and decoration with Jewish motifs , the UCKG praxis underwent substantial changes; which include doctrinal, discursive, liturgical, architectural, and symbolic aspects that affected all temples from this denomination. Such changes directly reflect the sense that the UCKG is trying to build around the elements that constitute its new sanctuary. The origins, motives and the way in which this process of resignification of the Jewish symbolism, realized by the Universal, is the core to understand what is behind this unique enterprise in world, that was chosen like the main study object of this work. The purpose of this research is to show that, besides being a mega temple built in the capital of the homonymous state of São Paulo and the maximum symbol of power of the denomination founded by Edir Macedo, the New Temple of Solomon is an expansion project from Universal Church of the Kingdom of God for the next years.

Orientador: Dorotéa Machado Kerr / Banca: Alberto Tsuyoshi Ikeda / Banca: Edwin Pitre-Wásquez / Banca: Magali do Nascimento Cunha / Banca: André Acastro Egg / Resumo: No contexto da música cristã no Brasil, os cânticos adventistas têm veiculado de forma eficaz a transmissão da mensagem teológica da Igreja Adventista do Sétimo Dia. A observação do campo musical adventista visualiza a conexão entre e teologia e música, no sentido de que as proposições teológicas para a prática musical estão relacionadas com a distinção doutrinária do Adventismo. Com o auxílio do referencial metodológico da Teomusicologia, que se trata de uma musicologia teologicamente informada, este estudo visa verificar se a mentalidade teológica dos adventistas é transferida para as estruturas da composição de cânticos. O objetivo desta tese é introduzir a Teomusicologia como método de análise da canção cristã por meio do estudo da produção musical adventista / Abstract: In the context of Christian music in Brazil, Adventists songs have effectively disseminated the theological message of the Seventh-day Adventist Church. The observation of Adventist musical field displays the connection between music and theology, in the sense that theological propositions for musical practice are related to the doctrinal distinction of Adventism. With the aid of Theomusicology, a methodological framework that consists in a theologically informed musicology, this study aims to verify if the theological mindset of Adventists is transferred to the structures of the composition of songs. The objective of this thesis is to introduce Theomusicology as a method of examining Christian song through the study of Adventist musical production / Doutor