<p>This thesis investigates the perception of 'difference' which results in the stratification of people within the North American evangelical church. In order to develop this understanding, the experiences of excluded persons are explored carefully by attending to narratives of the elderly, those living with disability, the divorced, widows, the homeless, and others who have endured the pain of rejection. Such persons are made to feel as if they have no voice. By articulating the felt experience of the excluded this thesis gives voice to the hidden dimensions of alienation which occur even in the church. Alienation is explored as a core theological motif with the aim of developing a pastoral theology of community which enables a reorientation of ministry to the excluded. In the course of argument the thesis explores a theology of alienation. This provides the theological context for the narratives of exclusion which illuminate the reality of loneliness-a core dimension of exclusion. Employing the revised critical correlation method the thesis concludes by offering a pastoral theology of community which calls for effective approaches to the ministry of inclusion.</p> / Master of Arts (MA)

This study examines archival materials, pertinent literary sources, and fifteen interviews (listed in the PREFACE) in order to understand the impact on the Africa Evangelical Church (AEC) by its founding body, the South Africa General Mission/ Africa Evangelical Fellowship (AEF). It also explores the possible contributions that both the Mission and the Church could make to their continued growth as they move together into the 21st century. CHAPTER 1 places the AEF within the historical context of the past two hundred years and clearly identifies it as an interdenominational faith mission. AEF's history is developed in CHAPTER 2 and the Mission is measured against Klaus Fiedler's "historical typology" of the Protestant missionary movement. While primarily typical when compared to other missions of the same type in the same period, the Mission falls below average in other areas. Since the years being discussed fall within the apartheid era, CHAPTER 3 portrays the political positioning of AEF missionaries. The biblical bases and pragmatic stances for such positioning are considered before the chapter ends with a general biblical evaluation of AEF' s position. Having discussed the Mission at length, CHAPTER 4 moves into the circumstances surrounding the beginnings and eventual autonomy of the Africa Evangelical Church (AEC). Its ministry relationships with the Mission, as well as its established constitution, are studied before the chapter concludes with a comparison of the AEF and AEC. Since they are more similar than dissimilar, the AEF's influence on the AEC is umnistakably clear. The political events which heavily impacted the context in which both the AEF and AEC ministered are briefly presented in CHAPTER 5. Four different documents, which record the theological reflections of evangelicals in terms of the apartheid's injustices, are mentioned along with the lack of both AEF and AEC response to them. Following the outlining of changes in political stance, CHAPTER 6 delves into possible contributions which both the Mission and the Church could make, separately and jointly, to move more proactively toward relevant change in South Africa. Neither wish to dwell on the past. Both intend to keep "God First" and always to "Go Forward." / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This thesis looks at the general character of the synod of the Evangelical church of Czech Brethern (ČCE), based on archival documents since 1990. (The) first chapter describes how the Synod functions within the church and briefly mentions the issue of coping with communism, especially how some pastors got involved politically. I also touch on the events of the Velvet Revolution. The next chapter focuses on an analysis of the Synod's work based on classifying the synod's resolutions into different catogories. The results are given in three diagrams. The goal of this analysis is to show which types of resolutions dominate and which types are more unusual. The third more extensive chapter deals with the most important topics being resolved in the synod. It describes the origin of …, its progress and consequences for the church. To show the character of the ČCE Synod, I highlight its internal discussions regarding church law, the practical and theological discussions on …(church education, ordination and baptism…). Then I discuss the ČCE Social Welfare organisation, a free standing topic, as well as subjects that have revealed the Synod's views. This third group address the church's outside concerns. The synod talked about these topic both inside and outside the church as well as with the ecumenical...

This study examines archival materials, pertinent literary sources, and fifteen interviews (listed in the PREFACE) in order to understand the impact on the Africa Evangelical Church (AEC) by its founding body, the South Africa General Mission/ Africa Evangelical Fellowship (AEF). It also explores the possible contributions that both the Mission and the Church could make to their continued growth as they move together into the 21st century. CHAPTER 1 places the AEF within the historical context of the past two hundred years and clearly identifies it as an interdenominational faith mission. AEF's history is developed in CHAPTER 2 and the Mission is measured against Klaus Fiedler's "historical typology" of the Protestant missionary movement. While primarily typical when compared to other missions of the same type in the same period, the Mission falls below average in other areas. Since the years being discussed fall within the apartheid era, CHAPTER 3 portrays the political positioning of AEF missionaries. The biblical bases and pragmatic stances for such positioning are considered before the chapter ends with a general biblical evaluation of AEF' s position. Having discussed the Mission at length, CHAPTER 4 moves into the circumstances surrounding the beginnings and eventual autonomy of the Africa Evangelical Church (AEC). Its ministry relationships with the Mission, as well as its established constitution, are studied before the chapter concludes with a comparison of the AEF and AEC. Since they are more similar than dissimilar, the AEF's influence on the AEC is umnistakably clear. The political events which heavily impacted the context in which both the AEF and AEC ministered are briefly presented in CHAPTER 5. Four different documents, which record the theological reflections of evangelicals in terms of the apartheid's injustices, are mentioned along with the lack of both AEF and AEC response to them. Following the outlining of changes in political stance, CHAPTER 6 delves into possible contributions which both the Mission and the Church could make, separately and jointly, to move more proactively toward relevant change in South Africa. Neither wish to dwell on the past. Both intend to keep "God First" and always to "Go Forward." / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The concept of mentoring has received substantial attention in the literature, as is evidenced by the quantity and quality of empirical and theoretical scholarship on the topic. In the post-modern era, we have seen a proliferation of evangelical schools engaging in the effort to better equip our present and future leaders. No longer can it be assumed that incoming seminary students have a working knowledge of the basics of the Christian faith. The aim of this study is an attempt to explore the impact of mentoring in theological seminaries. It is true that mentoring programmes are increasingly popular interventions strategies in many organizations; and although successful mentoring relationships can promote a range of positive developmental outcomes, relationships that fail can lead to decrements in a person’s functioning and self-esteem. This study explores the various mentoring programmes in three ECWA (Evangelical Church Winning All formerly Evangelical Church of West Africa. See details of name change in footnote 3, Chapter 1) seminaries and evaluates its impact on both the graduates and the mentors. The study further explored if mentoring can contribute to the holistic development of seminary students, and what avenues there are for mentoring involvement in the seminaries under consideration. Graduates between 2011 and 2005 of the 3 seminaries who went through mentoring programmes while at the seminary, current faculty mentors and the heads of the 3 institutions were included as respondents. A qualitative approached was used, applying focus groups and individual interviews to obtain data. The empirical findings of this research reveal that mentoring plays an important role in the holistic development of seminary students especially in three areas, namely spiritual formation, character and ministry formation. It has shown that integration of mentoring in theological seminaries is both biblically necessary and practically possible. Despite the fact that respondents identified mentoring as helping them in their holistic development as graduates, they still believed that mentoring is not effective in the seminaries. The heads of institutions and the faculty respondents also agreed that even though mentoring is taken place in the 3 seminaries, it lacks several aspects of effectiveness, i.e. lack of documentation on mentoring, lack of supervision of mentors, lack of proper mentoring administration, lack of standardized procedures with regards to mentoring, lack of training for mentors, etc. The study makes several recommendations as to improve the effectiveness of mentoring, with special focus on the youth. / AFRIKAANSE OPSOMMING: Die konsep van mentorskap het die afgelope tyd substansiële aandag in die literatuur geniet, soos gesien kan word in die hoeveelheid en kwaliteit empiriese en teoretiese studies oor die onderwerp. Ons sien in die post-moderne era `n vermeerdering in die evangeliese skole wat moeite doen om hulle huidige en toekomstige leiers beter toe te rus. Dit kan nie meer aangeneem word dat inkomende seminarium studente kennis het van selfs die basiese beginsels van die Christelike geloof nie. Die doel van hierdie studie is `n poging om die impak van mentorskap in teologiese seminariums te ondersoek. Dit is so dat mentorskap programme toenemend gewilde intervensie strategieë is in baie organisasies, en alhoewel suksesvolle mentorskap verhoudings `n reeks positiewe ontwikkelingsuitkomste kan bevorder, net so kan verhoudings wat faal, lei tot geweldige skade in `n persoon se funksionering en selfbeeld. Hierdie studie ondersoek die verskeie mentorskap programme in drie ECWA (Evangelical Church Winning All formerly Evangelical Church of West Africa. Sien die gedetaileerde verduideliking in voetnota 3, Hoofstuk 1) seminariums en evalueer die impak daarvan op beide die afgestudeerdes en die mentors. Die studie ondersoek verder of mentorskap kan bydra tot die holistiese onwikkeling van seminarium studente, en watter moontlikhede daar is vir mentorskap betrokkenheid in die betrokke seminariums. Afgestudeerde studente (tussen 2011 en 2005) van die drie seminariums wat deel was van mentorskap programme tydens hulle studies, huidige fakulteitsmentors en die hoofde van die drie instellings is ingesluit as respondente. `n Kwalitatiewe benadering is gevolg, met fokusgroepe en individuele onderhoude as metodes vir data-insameling. Die empiriese bevindings van hierdie navorsing toon dat mentorskap `n belangrike rol speel in die holistiese ontwikkeling van seminarium studente in veral drie areas, naamlik spirituele formasie, karakterontwikkeling en die ontwikkeling van vaardighede vir die bediening. Dit toon verder dat `n integrasie van mentorskap in teologiese seminariums volgens bybelse terme nodig is en ook prakties moontlik is. Ten spyte van die feit dat respondente mentorskap identifiseer as bydraend tot hulle holistiese ontwikkeling as afgestudeerdes, is daar die persepsie dat mentorskap nie effektief in die seminariums toegepas word nie. Die hoofde van die instellings asook die fakulteitsrespondente is dit ook eens dat alhoewel mentorskap plaasvind in die drie seminariums, dit leemtes toon in onder andere die tekort aan dokumentasie oor mentorskap, die tekort aan supervisie vir mentors, tekort aan behoorlike mentorskap administrasie, die tekort aan gestandardiseerde prosedures met betrekking tot mentorskap, die tekort aan behoorlike opleiding vir mentors, ens. Die studie maak verskeie aanbevelings om die effektiwiteit van mentorskap te verbeter, met spesifieke verwysing na die jeug.

Esta dissertação é resultado de um estudo socioantropológico que teve como objetivo identificar e analisar as práticas de socialização juvenil contemporâneas entre os evangélicos. Pretendeu-se compreender o contexto e os modos como as experiências sociais da juventude são constituídas, bem como os modos de adesão, resistência, preservação, inovação e dissidência. A pesquisa foi realizada, com o apoio da Fundação de Amparo à Pesquisa do Estado de São Paulo, na Comunidade Evangélica Sara Nossa Terra Rua Augusta, em São Paulo SP, uma denominação do alto neopentecostalismo brasileiro. A partir de um trabalho de campo etnográfico de dois anos, realizado junto à igreja e aos seus jovens, foi possível analisar as estratégias e as tensões existentes em torno da socialização para a sexualidade e a fé. Descrevem-se e analisam-se: a) os afetos, as familiaridades e os estranhamentos no encontro etnográfico entre jovem pesquisador e jovens pesquisados; b) as práticas de lazer e de liturgia da igreja (cultos e baladas), por meio dos conceitos de festa, cosmopolitismo e hibridação; c) o lugar do jovem na interação social e no discurso da igreja, sob um modelo organizacional denominado de Visão G12; d) a construção social do gosto afetivo-sexual, uma categoria nativa interpelada teoricamente, bem como do exercício do sexo, a partir do consumo de mídia pornográfica entre os jovens; e) as trocas simbólicas e o circuito de dádivas em torno da socialização para a sexualidade. Para compreender a socialização, inspirou-se nos conceitos de configuração de Norbert Elias, habitus de Pierre Bourdieu, experiência e programa institucional de François Dubet, disposições híbridas de habitus e socialização como fenômeno social total de Maria da Graça Jacintho Setton. No tocante à etnografia, à juventude, aos evangélicos e à sexualidade, utilizou-se um amplo referencial teórico socioantropológico clássico e contemporâneo. Observou-se abalos sísmicos no processo de socialização juvenil na igreja evangélica, resultantes de adesões e de dissidências de gostos afetivo-sexuais de mesmo sexo e de sexo oposto em relação ao agendamento da sexualidade proposto pela igreja. As adesões e as transgressões são, portanto, resultado da configuração e do encontro antropológico entre diferentes instâncias e sujeitos da socialização, o que resulta em um caleidoscópio de sujeitos e de práticas culturais no interior da igreja, bem como na reconfiguração dos mecanismos de controle dócil. / This dissertation is the result of a socioanthropological study whose goal was to identify and to analyze contemporary socialization practices of youth among evangelists. The purpose was to understand the context and the forms through which social experiences of young people are constructed, as well as their forms of acceptance, resistance, upholding, innovation and dissension. The research, supported by Fundação de Amparo à Pesquisa do Estado de São Paulo FAPESP, was carried out at Sara Nossa Terra (Heal our Earth) Evangelical Community - located on Augusta Street in the city of São Paulo - SP, a faith inserted in the high Brazilian neo-Pentecostalism trend. Based on a two-year ethnographical field work carried out with the church and its youth, it was possible to analyze the existing strategies and tensions around socialization for sexuality and faith. The study describes and analyzes: a) affections, familiarities and unfamiliarities in the ethnographic meeting between the young researcher and the researched youth; b) leisure practices and church liturgy (church services and parties), based on the concepts of party, cosmopolitism and hybridization; c) the place of young people in the social interaction and in the discourse of the church, under an organizational model called Vision G12; d) the social construction of romantic-sexual preference, a native category theoretically questioned, as well as the exercise of sex, based on the consumption of pornography by the youth; e) the symbolic exchanges and the circuit of gifts around the socialization for sexuality. The inspiration for understanding socialization emerge from the concepts of configuration by Norbert Elias, habitus by Pierre Bourdieu, experience and institutional program by François Dubet, hybrid dispositions of habitus and socialization as a total social phenomenon by Maria da Graça Jacintho Setton. A wide range of classic and contemporary socioanthropological theoretical references about ethnography, youth, evangelists and sexuality were used in this study. Some seismic events were observed in the youth socialization process in the evangelical church, result of both acquiescence and disagreement about romantic-sexual preferences for same sex and opposite sex regarding the sexuality schedule proposed by the church. Conformities and offenses are, therefore, results of the configuration and the anthropological confluence between different socialization instances and subjects, which results in a kaleidoscope of subjects and cultural practices within the church, as well as in the reconfiguration of the mechanisms of docile control.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-09-04T11:50:03Z No. of bitstreams: 1 MARIA ADRIANA MARQUES.pdf: 41674425 bytes, checksum: d7dd21c03aea09bdee2d54a98094bbc6 (MD5) / Made available in DSpace on 2017-09-04T11:50:04Z (GMT). No. of bitstreams: 1 MARIA ADRIANA MARQUES.pdf: 41674425 bytes, checksum: d7dd21c03aea09bdee2d54a98094bbc6 (MD5) Previous issue date: 2017-02-03 / This study aims to show the aesthetics of women in the IEAD and its statutory prescriptions in the daily, party of the Pentecostal movement throughout its existence. In order to reach the proposed goal, it is necessary to seek the historical origin of this movement, concepts and meanings, showing its specific characteristics, what it shares, and how the social origin of this group and its organization influence religious practice and women's daily life. Frequents. The expression "Pentecostalism" comes from the term "Pentecost." Pentecost was a Jewish feast mentioned in the Bible in the Old Testament. In the New Testament, Pentecost gains a new meaning by treating the descent of the Holy Spirit upon the Church, according to the biblical account of the Acts of the Apostles. There is no direct relationship between the Jewish feast of Pentecost and Pentecostalism. Souza (2004), shows that this new connotation for Pentecost, which occurred at the beginning of Christianity, was something accidental for the following reasons: First, because Pentecostal doctrine is directly related to the descent of the Holy Spirit and not necessarily to the feast of Pentecost. Second, because the manifestation of the gifts of speaking in tongues and prophecy, which are the signs of the unprecedented manifestation of the descent of the Espírito Santo, does not allude to this Jewish feast, but depicts the occurrence of a phenomenon that happened coincidentally on the feast day. This study seeks, as a matter of priority, to know the way the assembly women present within the current Pentecostal Movement, taking as reference the Assembly of God in Goiânia, since it is considered the largest Pentecostal Church, according to documentary data presented in the chapter, I of this work. This theme was chosen because of the Church Assembly of God in being a significant phenomenon in the socio-cultural development of the country, which has still been little researched within academies in master's and doctoral programs. / Pesquisa sociológica que visa estudar a estética da mulher na Igreja Evangélica Assembleia de Deus, entre as prescrições estatutárias cotidianas, focalizando especialmente a influência dessas mulheres no hall de membros e o estabelecimento das mesmas, mediantes as práticas doutrinárias estabelecidas pelo estatuto que rege a membresia feminina da IEAD. Para alcançar os objetivos foram analisadas as raízes históricas da Igreja, buscando entender o que nos diz o ethos assembleiano através da sua simbologia e sua influência no contexto sócio-cultural da instituição e da membresia feminina, bem como a sua relação com a IEAD, com o intuito de observarmos a influência do trabalho das mulheres dentro desta. Observase ainda como esse fenômeno pentecostal assembleiano se desenvolveu no Brasil, nos Estados Unidos, e a postura que este assume em relação ao país, e como acontece a secularização da IEAD no fim do século XIX até o século XXI, buscandose um parâmetro para entendermos esse fenômeno no Brasil, que prevalece por cem anos. Finalmente analisou-se a evolução do movimento pentecostal no Brasil e sua influência em relação a ala feminina da Igreja, focalizando a Assembleia de Deus por sua representatividade no meio pentecostal e social. Ao longo do tempo, percebeu-se um processo de mudança em relação à abertura da doutrina, que abriu espaço para as mulheres, dentro da Assembleia de Deus na cidade de Goiânia, e este processo ocorre gradativamente, porém de modo que as mulheres tenham maior liberdade para se expressar no campo religioso assembleiano. Nas primeiras décadas a IEAD não se preocupou com a formalização do trabalho das mulheres, seu desenvolvimento foi baseado apenas na administração dos homens. E após a criação da Convenção Geral das Assembleias de Deus no Brasil, não ocorreu abertura para que a mulher fosse atuar na instituição com o homem, pelo contrário a indumentária assembleiana, baseia-se na proibição, conhecida como usos e costumes e a passagem da liderança da IEAD para a liderança feminina não ocorreu, as mulheres podem se manifestar e administrar cultos, reuniões, mas diretamente a IEAD está a cargo dos homens.

Made available in DSpace on 2016-07-27T13:48:09Z (GMT). No. of bitstreams: 1 SERGIO BATISTA DE OLIVEIRA.pdf: 751131 bytes, checksum: e38f4c4170efb1bf36a32883ed6fc468 (MD5) Previous issue date: 2012-03-14 / A hermeneutic analysis of IEAD (Igreja Evangélica Assembleia de Deus Evangelical Church Assembly of God) has been little discussedin dissertations and theses that deal with it. Therefore, our basic objective is to analyze what constitutes the Pentecostal theology present in IEAD,inquiring on what is the place of biblical hermeneutics in the theological formation of IEAD. With that in mind, we reflect here on this subject, aimingto understand the history of IEAD, its expansion in Brazil and its insertion in Pentecostalism, contemplating the analysis of the hermeneutic basis which underlies its theology. Methodologically, we will build an interpretative analysis of the few studies on that approach, ranging from authorswho have built a more religious study of the expansion of that movement, to thosewho have deepened their discussionsfrom an analysis of its administrative structure, while highlighting authors who turn specifically to other movements of Pentecostalnature which formed the basis of the theology of that religious group. As results obtained from research on previous movementsand the very IEAD, we highlight here the influence of Pahram and theologies present among Pietists, Methodists, Montanistsand the prosperity theology as well asthe way concordism has been presentin the literal interpretation of the Bible performed by that group. / A análise hermenêutica da IEAD tem sido pouco discutida em dissertações e teses que a abordam. Diante disso, nosso objetivo básico é analisar em que consiste a teologia pentecostal presente na IEAD, nos indagando sobre qual o lugar da hermenêutica bíblica na formação teológica da IEAD. Pensando nisso, firmamos aqui uma reflexão sobre este assunto que objetivará compreender a história da IEAD, sua expansão pelo Brasil e inserção no pentecostalismo, contemplando a análise da base hermenêutica que fundamenta a sua teologia. Metodologicamente, construiremos uma análise interpretativa dos estudos escassos desta abordagem que vão desde autores que construíram um exame mais religioso da expansão deste movimento àqueles que aprofundaram suas discussões a partir de uma análise da sua estrutura administrativa, sem deixar de apontar autores que se voltam especificamente para outros movimentos de cunho pentecostal e que embasaram a teologia deste agrupamento religioso. Como resultados obtidos a partir de pesquisas de movimentos anteriores e da própria IEAD destacamos aqui a influencia de Pahram e das teologias presentes entre pietistas, metodistas, montanistas e a teologia da prosperidade, bem como a maneira que o concordismo esteve presente na interpretação literal da Bíblia exercida por este grupo.

In my diploma thesis, I deal with five socio-moral topics and with the attitudes of members of The Evangelical Church of Czech Brethren (ECCB) towards them. These topics are: 1) Marriage and family 2) Homosexuality 3) Ethnical minorities 4) Dispute over the legacy of communism 5) Refugees and immigrants. First part of the thesis is dedicated to the official statements of the synod and the Synodal Council. Furthermore, this chapter reveals the process leading to adopting these positions. This rather descriptive part is followed by a sociological survey of opinions on the issues, mentioned above, held by members of ECCB. The aim of the survey is to figure out, whether these opinions are in agreement with the official statements. The final chapter is dedicated to data evaluation. The main goal of my diploma thesis is to find out what issues are for ECCB members easy to agree on and in which cases are the opinions rather individualized. Keywords Evangelical Church of Czech Brethren, Social ethics, Sociological survey, Moral attitudes

This work deals with pastoral care at the facilities of The Diaconia of the Evangelical Church of Czech Brethren (DECCB) with a focus on residential facilities for the elderly. It brings a closer look into the organization DECCB, its history and organizational culture, it summarizes the current knowledge of elderly age. Attention is paid to communication with seniors as well as to residence facilities for the elderly and to spiritual needs in elderly age. The practical part of the thesis presents the results of qualitative research carried out among pastoral workers who work in the residential homes for elderly people. The research deals with the offer of pastoral care in homes, specific questions within individual pastoral care of the elderly, and also personal requirements of the pastoral worker.