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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 91 to 99 of 99 (0.078 seconds)| 91 |
Hearing all the drums: towards a more inclusive congregationMongwe, Justice Mavanyisi 28 February 2007 (has links)
HEARING ALL THE DRUMS: TOWARDS A MORE INCLUSIVE CONGREGATION is about
increasing the participation of women in positions of both leadership and church
ministry praxis within the Seventh Day Adventist church in South Africa. Women have
been excluded in the office of elder, and have been generally excluded from preaching
during the worship hour.
The research process followed a participatory way of doing research, while using
theories on social construction and post-modernist epistemological approach. The
theologies that inform this work are contextual in nature and include African and
Feminist theologies. In the pursuit for change, however, care is maintained to use
inclusive practices that attempt to avoid polarising the congregation and their
concomitant theologies. / Philosophy, Practical and Systematic Theology / M.Th. (Pastoral Therapy)
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Missionarischen Konzepte der Siebenten-Tags-Adventisten in Deutschland unter besonderer Berücksichtigung der Jahre 1992-2005 = The understanding of mission among Seventh-Day Adventists in Germany, with special reference to the years 1992-2005 / The understanding of mission among Seventh-Day Adventists in Germany, with special reference to the years 1992-2005Gattmann, Heinz-Ewald, 1952- 31 October 2008 (has links)
Text in German, with German and English summaries / As a regionally-led church-body the German Seventh-day Adventist church (SDA) has
nonetheless the unanimously agreed goal of spreading the gospel in the whole republic. The
different regional administrative bodies however, have not consistently or nationally
documented their evangelistic efforts.
It is therefore the aim of this study to understand the theology of SDA mission between
1992 and 2005. Commencing in 1875, with the first overseas missionary's arrival, the mission
theology of the German SDA-Church will be roughly sketched through 1990. The following
enquiry deals primarily with the various levels of SDA-leadership, with Adventist print media,
institutional work and special mission-conceived events.
Generally, statements concerning missiology will be studied with regard to their content
and meaning. In particular cases quantitative data will be considered and evaluated. This will
lead to fundamental data, apt to answer the following questions:
- How do Adventists define the term mission?
- Do German Adventists dispose of missionary concepts or an overarching mission
strategy?
- Do they take up the challenge of self-reflection concerning their mission in order to
enhance success?
The individual objects and questions studied in this thesis are structured to be evaluated
at the end of each chapter. Questions raised will be attempted to be answered satisfactorily.
The result of this study is the unveiling of several strengths and weaknesses of the
Adventist understanding of mission in Germany. It is therefore the goal of this study to enhance
further discussion by pointing to relevant facts. Initial starting points could be seen in the
conclusions drawn, thereby rendering mission efforts of the German SDA church more
effective. / Die Freikirche der Siebenten-Tags-Adventisten in Deutschland ist keine zentral gefuhrte
Kirche. Sie hat aber das ubergreifende Ziel den eigenen Glauben in der ganzen Republik zu
verkundigen. Verwaltungstechnisch gliedert sie sich in verschiedene Bereiche und Ebenen, die
allerdings keine einheitliche Dokumentation ihres missionarischen Engagements vorhalten.
Forschungsgegenstand dieser Arbeit ist deshalb das missionstheologische Verstandnis
der Siebenten-Tags-Adventisten (STA) in der Zeit zwischen 1992 mid 2005. Ausgehend von
1875, dem Jahr der Arbeitsaufhahme adventistischer Missionare in Deutschland, wird das
Missionsverstandnis der deutschen STA uberblickartig bis ins Jahr 1990 skizziert. Die sich
anschlieBende Untersuchung befasst sich mit den verschiedenen Leitungsebenen der STA, mit
den adventistischen Printmedien und Institutionen sowie am Thema Mission ausgerichteten
konzeptionell arbeitenden Sonderveranstaltungen.
Im Einzelnen werden die jeweiligen Aussagen zur Mission auf ihre inhaltliche
Ausuchtung und Bedeutung hin untersucht, in ausgewahlten Fallen werden auch quantitative
Daten einbezogen und ausgewertet. Dadurch entsteht ein grundlegender Datensatz, der es
erlaubt, nachstehende Frage zu beantworten:
Wie verstehen die STA den Begriff Mission?
Verfugen die STA in Deutschland uber missionarische Konzepte oder eine ubergreifende
Missionsstrategie?
- Stellen sich die STA der Aufgabe der Selbstreflexion, um ihre Missionsanstrengungen
zu verbessern?
Die vorliegende Arbeit ist so angelegt, dass die jeweiligen Untersuchungsebenen und
-gegenstande am Ende des entsprechenden Kapitels einer Beweitung unterzogen werden, sodass
die aufgeworfenen Fragen gesichert beantwortet werden konnen.
Als Ergebnis der Untersuchung zeigen sich Starken und Schwachen des adventistischen
Umgangs mit dem Thema Mission in Deutschland. Ziel dieser Albeit ist es deshalb, durch
Benennung von Fakten zu einer weiterfuhrenden Diskussion anzuregen. Erste Ansatzpunkte
dafur sind in den sich ergebenden Sclussfolgerungen zu sehen, die darauf abzielen, das
missionarische Engagement der Freikirche effizienter zu gestalten. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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A critical analysis of the application of the sola Scriptura principle in Adventist theological thinking and practical action with special reference to the Zambian contextHachalinga, Passmore 06 1900 (has links)
Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus
on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by
other Adventist theologians from adhering to and applying the sola Scriptura principle. This study
analyzes this problem.
Chapter one presents reasons for a call during the 16th century, to reform the church to its
apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church,
popes, and church councils’ claim for authority to properly interpret and teach Scripture and
Tradition. Differing views of reforming the church sparked divisions among the Protestant
Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman
Catholic Church responded to the Protestant Reformations with a Counter-Reformation.
Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle.
Although Adventism claims to descend from the radical wing of the Protestant Reformations, its
acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs
from a radical application of the sola Scriptura principle.
Chapter three presents Biblical evidences for God’s use of multiple media of communication
beside the Bible. Therefore Adventism needs to clearly define its understanding and application of
the sola Scriptura principle to accommodate other theological sources in addition to the Bible.
Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of
the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic
trends which threatened to marginalize Bible Instructions, and the development of, but
failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu
Secondary School are presented.
Chapter five gives the general summary, conclusion and recommendations. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)
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Seventh-Day Adventism and the abuse of womenFinucane, Colin. 06 1900 (has links)
Women have been abused from the beginning of time and it would appear that a patriarchal system has facilitated this abuse. Churches, in general, and Seventh-Day Adventists, in particular, have been silent on the issue of Abuse. It is my thesis that a predominantly confessional Seventh-Day Adventist's view and use of Scripture are foundational to this silence on human rights issues. Adventist eschatology is predominantly apocalyptic in nature, focussing on end-time events, thus, the present is viewed secondary. Human rights issues are marginalised with the focus on evangelism. Thus, relationships are secondary and abused women have not been accommodated within the Seventh-Day Adventist framework of worship and caring. / M.Th. (Practical Theology)
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Jesus Christ's substitutionary death : an attempt to reconcile two divergent Seventh-Day Adventist teachingsMwale, Emmanuel 11 1900 (has links)
At the incarnation, Jesus Christ assumed the fallen human nature that He found. Having lived a life of perfect obedience in the fallen human flesh that He assumed, He voluntarily and willingly bore the sins of the entire human race and died the second death for, and in our place; thereby paying the penalty for sin. Jesus Christ bore our sins (acts or behaviours) vicariously, while sin as nature or a law residing in the fallen human flesh that He assumed was condemned in that flesh and received eternal destruction on the cross. Thus, on the cross, in Christ, God saved the entire humanity. On the cross, the condemnation that the entire humanity had received by being genetically linked to Adam was reversed in Christ. Thus, the entire human race stands legally justified. But this is a gift, which can either be received or rejected. Therefore, salvation is not automatic. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)
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Pre-marital sex among Seventh-day Adventist youth in Botswana and possibilities for preventative actionOrapeleng, Galenakgosi M. 11 1900 (has links)
This research set out to investigate factors that lead to seemingly prevalent pre-marital sex by Botswana Seventhday Adventist youth aging between 12 and 30 years. A 31- item questionnaire, divided into four sections, was used on a group of 45 youths. It was discovered that 78% of the youths studied had been involved in pre-marital sex at some point in their lives. Thirty-seven percent were still practicing it. The most vulnerable age range was 14 to 18 years, but some had started experimenting with sex as early as six years. Some of the contributing factors to the youth's involvement in sex included media, friends and lack of knowledge due to parents not giving them guidance.Prevention of pre-marital sex can be made possible by the cooperation of entities like the family, the church, the school and the individual. Hence, the suggested model called the Integrated Sexuality Education. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)
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Pre-marital sex among Seventh-day Adventist youth in Botswana and possibilities for preventative actionOrapeleng, Galenakgosi M. 11 1900 (has links)
This research set out to investigate factors that lead to seemingly prevalent pre-marital sex by Botswana Seventhday Adventist youth aging between 12 and 30 years. A 31- item questionnaire, divided into four sections, was used on a group of 45 youths. It was discovered that 78% of the youths studied had been involved in pre-marital sex at some point in their lives. Thirty-seven percent were still practicing it. The most vulnerable age range was 14 to 18 years, but some had started experimenting with sex as early as six years. Some of the contributing factors to the youth's involvement in sex included media, friends and lack of knowledge due to parents not giving them guidance.Prevention of pre-marital sex can be made possible by the cooperation of entities like the family, the church, the school and the individual. Hence, the suggested model called the Integrated Sexuality Education. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)
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Lewenskontekstuele hermeneutiek-met verwysing na Sewendedag-AdventisteHorn, Ruan 11 1900 (has links)
Summaries in English and Afrikaans / In die tesis word die modernistiese en laat/postmodernistiese reduksionistiese benaderings in die Adventiste wêreld nie bloot afgewys nie, nie net omdat dit deel van ons ervaring is nie maar ook omdat die reduksies wat in die moderne en laat/postmoderne tyd ontstaan het in ʼn gemodifieërde sin die boustene is van ʼn hermeneutiese benadering wat poog om holisties en in multiverse sin oorvleuelend te werk met die antieke, moderne en laat/post moderne benaderinge.
In ʼn hermeneutiek wat holisties oorvleuelend en multivers integrerend aan die gang is, vorm die vierledige opset van die handelinge en beweginge van God, die menslike bewustelike self, medemens(e) as die ander mens en die natuurlike kosmiese wêreld ʼn misterie van vierledig aktiewe teenwoordighede wat nie-vermengd saambestaan maar tog ontsettend naby aan mekaar is as die voortgaande ervaringskaart van elke konteks en situasie.
Juis die uitmekaar ruk van die vierledige aktiewe teenwoordighede inonservaringswêrelde vorm die agtergrond vir moderne teologisme met God alleen speler van die spel, psigologisme met die bewustelike menslike self as die kaptein van sy siel en die meester van sy lot, humanisme waarin die mensheid as kollektiewe menswees die enigste roerder van die menslike brousel in die geskiedenis is en naturalisme waarin die natuurlik kosmiese omgewing die naturaliserende ordeningsagent van die kosmiese chaos is.
Wat radikaal deur ʼn holisties oorvleuelende en multiverse integrerende aanpak sny, is dat die vierledige teenwoordighede gedra word asook ingebou is in wat in die Bybels-historiese tydslyn vorendag kom as die vier prominente dade van God se voortgaande skepping, versoening in Jesus Christus, alomvattende vernuwing deur die Gees en voleindende volmaking tot in die aanbreek van die nuwe hemel en die nuwe aarde.
Binne die omraming van ʼn hermeneutiek wat holisties oorvleuelend en multiversintegrerend werk, word algemene moderne en postmoderne benaderinge oor tekse, teorieë, menslike handelinge en die
natuurlike kosmiese gebeurtenisse beskryf. Terwyl die moderniteit – en ook die postmoderniteit –
uitgaan van die hoofsaaklik opponerende verskille tussen sinmakende beskouinge word hier gepoog om
eers die oorvleuelingsareas refleksief te betrek en daarna aandag gee aan die verskille. Die drie
breë benaderinge wat hoofsaaklik beskryf word is die van fundamentalistiese spieëling, liberale interpretasie en die konsinlike onderhandeling van tekse, teorieë, menslike handelinge en natuurlik kosmiese gebeure.Juis teen hierdie agtergrond word diverse SDA omgangspatrone met die Bybel,
ervaringe in die kerklike arena en alledaagse ervaringe in ʼn draaikolk van multivers oorvleuelende en differensiërende refleksiwiteit beskryf. / In the thesis Adventist approaches making use of modernist and late/postmodernistic reductionist
philosophies are not rejected out of hand. Not only are the reductions which emerged in the modern
and late/modern era part of our experience but they are in a modified sense the building blocks of
a hermeneutical approach in which an attempt is made to work in an overlapping holistic and
multiverse way with approaches of the ancient world, modernity and late/post modernity.
In a hermeneutics that operate holistically with overlaps and in a multiverse integrative sense,
the quadruple setting of actions and movements of God, the conscious human self, neighbour(s) as
the other human and the natural cosmic world forms a mystery of foursome active presences that do
not exist together in a mixed sense but are very close to each
other as the continuous experiential map of every context and situation.
The dislocation of the foursome active presences in our experiential worlds forms the backdrop of
modern theologism in which God is the sole player in the game, psychologism with the conscious
human self as the captain of his or her soul, humanism in which
humanity as the collectiveness of being human is the only stirrer of the human concoction in
history and naturalism in which the natural cosmic environment is the only naturalistic agency that
arranges the cosmic chaos.
Cutting radically through the holistic overlapping and multiverse integrative approach is that the
foursome presences are carried and built into what come to the fore in the biblical historical
timeline as the four grand acts of God of continuous creation, reconciliation in Jesus Christ, all
embracing renewal through the Holy Spirit and fulfilling fulfilment as in the dawn of the new
heaven and the new earth.
Within the embrace of a hermeneutics which works with overlaps in a holistically and integrating in
a multiverse sense general modernist and late/post modern approaches regarding texts, theories,
human doings and natural cosmic events are described. While modernity – and late/post modernity -
depart from mainly opposing differences between sense making views the attempt is made here firstly
to engage oneself in a reflexive sense with the areas of overlapping and only then to pay attention
the differences. The three broad approaches mainly described are that of fundamentalist mirroring,
liberal interpretation and consensual negotiation of texts, theories, human doings and natural
cosmic events. It is against this background that diverse SDA engagement patterns with the Bible,
experiences in the arena of the church and everyday experiences is described in a vortex of
holistic overlapping and multiverse integrative reflexivity. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)
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Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. GulleyMwale, Emanuel 12 1900 (has links)
Bibliography: leaves 653-669 / Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume.
It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering.
Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life.
This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)
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