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 & Missiology / M. Th. (Missiology)

This dissertation examined how the more recent graduates of The Southern Baptist Seminary (SBTS) are incorporating the twenty-one core values of the institution into their present ministries. The data garnered from this present research will enlighten interested parties to the world of assessment in higher education and the role that core values play in that process. Future graduates of SBTS will be impacted in their education due to the findings of this dissertation. A researcher-designed survey was placed before the recent graduates of SBTS under the direction of the Office of Institutional Advancement of the seminary. The raw data received through this research was tabulated and put into visual formats to aid the reader in seeing what these findings mean. Graduates from across the spectrum of theological education are in no way to be generalized by this research. Only those graduates across the spectrum of the four graduate school of SBTS are represented in the research population for this study. The findings have shown that while the high majority of those graduates that were surveyed had no prior knowledge of the existence of the core values the core values nonetheless existed in their ministries. The graduates reflected a trace of each of the core values throughout their ministries with the core values that focused on the glory of God, surrender to the Lordship of Christ, and a trust in the fidelity in the Bible to be the values that emerge over all others. Core values that collect the least amount of prevalence in the ministry of recent graduates were those that focused on new technologies and denominational affiliation. The overall picture of an average SBTS graduate is one of a studious student who carries a love of continued learning throughout his or her ministry. The recent graduate of SBTS does not lay claim to a vast knowledge of the historical setting of the seminary. With that understood, the history of the core values can be seen in his or her life due to the fact that such a large number of the graduates had no prior knowledge of the existence of the values, yet many of the values appear in their ministries. Across the spectrum of the four graduate schools, the number of respondents and the type of core values they responded to remain the same. The top three core values in positive or negative responses remained true from The School of Theology, The School of Music, The School of Leadership, and Church Ministry or The Billy Graham School of Missions, Evangelism and Church Growth. Further research is needed to reveal the thoughts on and impression of the core values of the seminary on the ministries of future graduates. Further research is also called for to examine if the present day core values add or detract from the past seminary training of older alumni. Any future research will add to the literature base for this area of study while at the same time keep the accreditation protocols and practices of training fresh among those tied to SBTS and the mission of the institution.

This dissertation examines the perceptions of Southern Baptist ministers and seminary faculty regarding the importance of administration competencies and the perceived level of seminary preparation in equipping graduates for managerial responsibilities. Relationships between perceptions of ministers and faculty are analyzed using ranking correlation methods. The impact of staff position on the perceptions of ministers toward administration competencies is also examined. Rank variances are used to identify competencies where potential over-preparation and under-preparation occur. Chapter 1 presents the research concern related to varied perceptions of the role of seminary education in preparing ministers for practical ministry. This research focused on competencies in ministerial administration. Chapter 2 examines the precedent literature for ministerial administration competencies and includes theological, administration, and ministry foundations. This chapter analyzes the arguments related to the need for administration in ministry and the role of the seminary in preparing ministers. Chapter 3 presents the methodological design of the research. The study surveyed 637 Southern Baptist seminary graduates and 68 Southern Baptist seminary faculty regarding their perceptions of administration competency importance and educational adequacy. The "Research Survey of Administration Competencies" was developed by the researcher to measure perceptions of thirty-four competencies in five competency dimensions for ministers and faculty. Chapter 4 presents the demographic data and the analysis of findings related to five research questions. Statistical analysis revealed a high level of perceived importance for administration competencies and a moderate level of seminary preparation in administration. Ministers and faculty ranked competency importance and education adequacy similarly resulting in strong correlation coefficients. Various perceptions existed between church staff positions within the minister group. Chapter 5 presents the conclusions of the research. A high level of importance was placed on the role of administration competencies by ministers and faculty. Decision making was the highest ranked competency for ministers and the second highest by faculty. Knowledge of biblical models of administration supported the emphases found in precedent literature. Both groups rated assessing and reporting last in importance among the five competency dimensions. Ranking variance analysis indicated that over-preparation occurred in four of the thirty-four competencies while under-preparation was identified in four competencies. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Graduation date: 1954

Thesis (D. Min.)--Covenant Theological Seminary, 1999. / Abstract. Includes bibliographical references (leaves 143-155).

Thesis (D. Min.)--Colgate Rochester Crozer Divinity School, 2003. / Abstract. Includes bibliographical references (leaves [97]-100, [15-16]).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes abstract. Includes bibliographical references (leaves 157-166).

Thesis (D. Min.)--Columbia International University, 2002. / Abstract. Includes bibliographical references (leaves 189-196).

This thesis comprises a survey and analysis of the 'formation' of students, as part of the curriculum, in theological institutions. It contends that students attending institutions that are heterogeneous in terms of denominations, culture, and gender are not impaired in their formation; on the contrary there are great benefits to be derived from such an environment. This survey has been conducted by means of literature research on formation in North America, Asia and Africa, and personal interviews with staff and students of the Pietermaritzburg Cluster of Theological Institutions that consists of St Joseph's Theological Institute at Cedara, The School of Theology (University of Natal-Pietermaritzburg) and The Evangelical Seminary of Southern Africa. The thesis briefly examines the history of formation from a Christian theological perspective. A cross section of institutions is taken and their various approaches to formation noted. Three issues are addressed namely: ecumenical, multicultural and gender questions. This thesis proposes that these issues are integrated through reflection on the image of God and the faith community of God. The formators' task revolves around the students' identity in their context. This identity includes three dominant aspects - identity in relation to God, in relation to self, and in relation to society. A practical approach such as mentoring is suggested. The pastoral identity of the graduate is anticipated as it pertains to the role of ordained women and particularly the changing status of clergy in a postmodem world. The thesis concludes that if the outcome of formation is the integration and establishment of an individual's identity in relation to the image of God, self and community then a heterogeneous theological institution is an enriching environment. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2003.

Thesis (D. Min.)--Dallas Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 121-123).