Made available in DSpace on 2016-08-03T12:21:18Z (GMT). No. of bitstreams: 1 Mauricio Carlos Rocca Pre-textuais.pdf: 163533 bytes, checksum: 6a02a2c567d07610b84d5588048f4a45 (MD5) Previous issue date: 2011-04-08 / This research occurs in the area of Religious Praxis and Society and concerns religious leader s health in the present-day, taking a care look at this group, in order to live their vocation in relation to their personal health, performing their vocation in secure health level. So, in the first chapter the health concept is developed through the history, to deal with at medical, theological, philosophical and psychological sphere, doing an evaluation of health s vision change with the society development until the present days. In the second chapter, from the concept of vocation on, establishes a link between health s conservation like vocation s conservation. At last, the third chapter deals with the care about religious leaders, proposing elements to improve spiritual, emotional and physical health of these leaders, in a way that their vocational work will be carried out in a full and integral way, comprising the religion leader in all his complexity. / Este trabalho de pesquisa ocorre na área de concentração de Práxis Religiosa e Sociedade, no campo de conhecimento das Ciências da Religião, e versa sobre a saúde dos líderes religiosos no contexto atual, lançando um olhar de cuidados sobre este grupo, de forma que eles vivam sua vocação em sintonia com a saúde pessoal, exercendo-a em patamares seguros de saúde. Assim, no primeiro capítulo o conceito de saúde é desenvolvido através da história, abordando-o na esfera médica, teológica, filosófica e psicológica, fazendo uma avaliação da mudança de visão da saúde com o desenvolvimento da sociedade até os dias atuais. No segundo capítulo, a partir do desenvolvimento do conceito vocação, estabelece-se uma vinculação entre a preservação da saúde como preservação da vocação. Por fim, o terceiro capítulo aborda o olhar de cuidados sobre os líderes religiosos, propondo elementos para a melhora da saúde espiritual, emocional e física destes líderes, de forma a que o seu exercício vocacional seja realizado de forma plena e integral, englobando o líder religioso em toda a complexidade de seu ser.

Religion has often been viewed as a source of conflict and violence in international relations. Yet history provides that religion has also been a source and inspiration for peace building and non-violent resistance. The role of religious leaders in conflict transformation has been treated as a marginal phenomenon. Appleby (2000) points out that identifying and documenting the roles of religious actors in resolving protracted conflicts remains an unfinished task. This thesis is an attempt to meet such challenge by focusing on religious leaders and their role in search of solutions in deeply rooted conflicts. Working from the premise that religious leaders can make a substantial contribution in conflict transformation, the overarching goal of this thesis is to examine what roles religious actors play and how equipped they are to serve their communities in their capacity as peacemakers.

James Hudson Taylor is often proclaimed the Father of the Modern Faith Mission Movement. As the founder of the China Inland Mission (or modern day OMF International), it would seem that much of Taylor's legacy is indeed his pioneering work in missions and missiology. This is well worth the time and attention of researchers and students, as there is at least an assumption that many modern mission practices are patterned after Taylor's innovations. However, Taylor's life and legacy leaves the modern student with more than missiological principles. He also personally developed a unique and peculiar brand of biblical spirituality in the process of founding and leading one of the first modern faith-based, interdenominational mission societies. This research will seek to find connections between Taylor's peculiar brand of spirituality and his unique missiological leadership along with applications for the modern context. This will result in a qualitative description of Taylor's spirituality, missional leadership style along with connections with implications. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

Yes / Following the global adoption of the sustainable development goals (SDGs) in 2015, Nigeria has established a variety of domestic mechanisms to promote the local implementation of the SDGs across the country. Mechanisms established for this purpose at the federal level of government include the establishment of the Office of the Senior Special Assistant to the President on SDGs (OSSAP-SDG), a Committee on SDGs in the upper and lower chambers of the National Assembly, and an Inter-Ministerial Committee on SDGs to coordinate the engagement with Ministries, Departments, and Agencies as it relates to SDGs. Similar mechanisms for the localisation of the SDGs have also been established in the thirty-six (36) states of the federation. Nonetheless, the attainment of the SDGs in Nigeria continues to be hampered by various governance challenges, including the low level of awareness and inadequate agency among Nigerian citizens about the SDGs (Njoku 2016). One institution that has been identified as a possible solution to overcoming these challenges are faith-based organisations (FBOs), such as churches, mosques, and temples (Akinloye 2018). This call for the inclusion of FBOs in development initiatives such as the SDGs is driven in part by the increase in the number, influence and visibility of FBOs (Jennings et al 2008) and a shift towards development frameworks that are more suited for understanding development in poorer and less developed parts of the world (Brett 2009). In this regard, FBOs also possess important organisational features such as their popular legitimacy and motivational qualities (James 2009), strong donor networks (Ferris 2005)6, and historical rootedness (Jennings et al 2008) that have seen them emerge as key and effective partners in driving development in their respective host communities. Within the context of Nigeria, the FBOs – SDG link is further enhanced by the influential role of religion and religious leaders in the lives of their members (Afolabi 2015) and the proliferation of churches especially (Obiefuna et al 2016).

No

MRDV / Institute for Rural Development / See the attached abstract below

Thesis (MA)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Religion plays a significant role in the structuring of people's identities and perceptions and also has the potential to playa fundamental role to determine how communities respond to HIV/AIDS. Faith-based organisations are respected in their communities and have existing resources, structures and systems in place. People who are diagnosed with HIV often turn to the church where they receive emotional and spiritual support. The primary objective of this study was to determine the knowledge of religious leaders about HIV/AIDS and their attitudes towards people living with it. A non-experimental quantitative research design was used in this study and the data was gathered through a structured questionnaire. The respondents were not exceptionally informed about the transmission of the HI-virus, but their knowledge around the risk of specific sexual behaviour was high and their attitudes towards PLHA generally positive. / AFRIKAANSE OPSOMMING: Geloof speel "n belangrike rol in die vorming van "n mens se identiteit en persepsies en het ook die potensiaal om gemeenskappe se reaksie rakende MIV/Vigs te bepaal. Geloofsorganisasies word in hul gemeenskappe gerespekteer en het bestaande hulpbronne en stelsels in plek. Mense wat MIV postitef gediagnoseer word, wend hul dikwels na hierdie organisasies waar hul emosionele en geestelike ondersteuning ontvang. Die doel van hierdie navorsing was om die kennis en houdings van geloofsleiers rondom MIV/Vigs en die mense wat daarmee leef te bepaal. "n Nie-eksperimenteel kwantitatiewe navorsingsontwerp is gebruik, en die data is deur middel van "n gestruktureerde vraelys ingesamel. Hoewel die respondente se kennis omtrent die oordrag van die MI-virus nie voldoende was nie, het hul die nodige kennis rondom die risiko van spesifieke seksuele gedrag gehad. Hul houdings rondom MIV/Vigs en mense wat daarmee leef was positief.

Nigeria has high rates of sickle cell disease (SCD), which is attributed to the lack of awareness of the disease among the reproductive age in the country. The purpose of this cross-sectional study was to explore the role of religious leaders in contributing to awareness and prevention of SCD in Nigeria. Religious leaders' knowledge, attitude, and prevention and awareness practices of SCD, and how they translated to the prevention of SCD through improved counseling of premarital couples, were explored. A stratified random sampling was employed in selecting a sample of 150 religious leaders from different religious affiliations. Data were collected through a survey of sampled religious leaders in Nigeria by use of semi-structured questionnaires. Correlation analysis was used to determine the relationship among the variables under study. According to study findings, the level of knowledge towards SCD among the religious leaders was high. Additionally, there was no significant relationship between the religious leaders' knowledge of SCD and their efforts in increasing testing and genetic counseling among their congregation members. The level of awareness among the religious leaders did not contribute to the prevention of SCD in the country. The implications for positive social change from this research include religious leaders' commitment to emphasizing genotype testing during regular premarital counseling sessions and including religious leaders in health promotion activities, especially SCD prevention.

This empirical and theological project researches physical and emotional weakness in the context of spiritual leadership, in order to discover what consequences these impediments have on church development. Selected representatives (national leaders - or at least regional leaders - of Swiss state and free churches) have therefore been interviewed. It was possible to describe four contrasting typologies which describe the different effects of handicapped leaders and to deduce various consequences for the understanding of church leadership and development. This research is an attempt to contribute to a differentiated practice of dealing with physically and emotionally suffering leaders in the field of church development. It can be seen as a first explorative study of the evaluation of institutional practice. / Philosophy, Practical & Systematic Theology / M.Th. (Practical Theology)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-13T11:38:49Z No. of bitstreams: 1 Alden Antonio de Araujo.pdf: 2493122 bytes, checksum: cb42aaaedd72e0b6c79bb3bc1f0f8c4c (MD5) / Made available in DSpace on 2017-09-13T11:38:49Z (GMT). No. of bitstreams: 1 Alden Antonio de Araujo.pdf: 2493122 bytes, checksum: cb42aaaedd72e0b6c79bb3bc1f0f8c4c (MD5) Previous issue date: 2017-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / The Pentecostal Church "God is Love", founded in 1962 by David Martins Miranda, consolidated in the Pentecostal area from the charisma of its founder-leader. Considering the idea of elective affinity, it is possible to affirm that the social, cultural, political, economic and, especially, religious context of the 1950s and 1960s favored the emergence of this charismatic leader and the formation of IPDA, which sought to consolidate in the Pentecostal area from Some identity marks proper to this church, its Internal Regulations, its World Headquarters, IPDA's option for the poorest, the restricted and selective use of the media, and the "War on Evil" worldview. These elements that constitute IPDA's identity are intended to contribute to the consolidation of David Miranda's charisma and strengthen the monopoly of its capital. From the death of the founder emerges the need to transmit the charism and a complex process of succession surrounded by tensions in regard to disputes over power / A Igreja Pentecostal “Deus é Amor”, fundada em 1962 por David Martins Miranda, se consolidou no campo pentecostal a partir do carisma de seu líder-fundador. Considerando a ideia de afinidade eletiva, é possível afirmar que o contexto social, cultural, político, econômico e, sobretudo, religioso dos anos 50 e 60 favoreceram o surgimento deste líder carismático e a formação da IPDA. Esta denominação buscou se consolidar no campo pentecostal a partir de algumas marcas identitárias propriamente características desta igreja: seu Regulamento Interno, sua Sede Mundial, a opção que a IPDA faz pelos mais pobres, o uso restrito e seletivo das mídias e a cosmovisão centrada na “Guerra contra o Mal”. Estes elementos, que constituem a identidade da IPDA, têm por finalidade contribuir com a consolidação do carisma de David Miranda e reforçar o monopólio de seu capital. A partir do falecimento do fundador, emerge a necessidade de transmissão do carisma e um complexo processo de sucessão cercado de tensões no que se refere a disputas pelo poder