Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2016-08-30T21:09:36Z No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-08-31T13:25:19Z (GMT) No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-08-31T13:25:19Z (GMT). No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-07-22 / This thesis’ object is about the conflict between the Anabaptist movement and the others protestant divisions in the Protestant Reformation, between 1525 and 1555 in Central Europe. The central problematic is the reason that led the other reformers to condemn the Anabaptists. The main hypothesis is that Anabatists’ radical theological proposal was also a subversive ideological proposal. The research was based on the movement sources, not the antagonists’ sources, as it is common in historiography. In the first chapter we analyzed the socio-spatial foundations of the movement, identifying its main support groups. It was found that the Anabaptists were predominantly formed by various social segments, which were dynamic and of urban origin. In the second chapter, we investigated the first Anabaptist ideological proposal; their theology denied baptism to children was intended to separate the secular and religious powers. In the third chapter we tried to understand the pacifist ideological proposal. In the fourth and final chapter, we analyzed the proposal of ending private property. The hypothesis that the Anabaptists did not share their properties was not confirmed. It is perceived that the persecution to them was misled; they were wrongly accused of preaching something that they did not preach indeed. The third Anabaptist ideological proposal was about taking care of the poor, according to the other reformers wings. Therefore, it was concluded that the Anabaptists were not only persecuted by their different theology, but their ideology, which is refusing to baptize children and fighting the Turks. And this persecution was not motivated because they were poor peasants, since their top leaders were members of the urban elite, and there were followers from all social groups. / Esta tese tem como seu objeto de estudo o conflito entre o movimento anabatista e as demais correntes da Reforma Protestante entre 1525 e 1555 na Europa Central. A problematização principal foi o questionamento de qual foi o motivo que levou os demais reformadores a condenarem os anabatistas. A hipótese central foi que isso ocorreu em função da proposta teológica radical dos anabatistas ser também uma proposta ideológica subversiva. Como metodologia, a pesquisa baseou-se nas fontes do próprio movimento como ponto de partida, e não nas fontes dos inimigos, como é predominante na historiografia. No primeiro capítulo analisou-se as bases sócio-espaciais do movimento, identificando os seus principais grupos de sustentação. Constatou-se que os anabatistas eram movimentos predominantemente urbanos e dinâmicos formados por diversos segmentos sociais. No segundo capítulo, investigou-se a primeira proposta ideológica anabatista, em que a teologia que negava o batismo para crianças pretendia separar os poderes secular e religioso. No terceiro capítulo tentou-se compreender a proposta ideológica pacifista. No quarto e último capítulo, por fim, analisou-se a proposta do fim da propriedade privada. A hipótese de que os anabatistas não tinham seus bens em comum não foi confirmada. Com isso, percebe-se que foram perseguidos equivocadamente, acusados de pregarem algo que não pregavam de fato. A terceira proposta ideológica anabatista era no sentido de cuidar dos pobres, de acordo com as demais alas reformadoras. Portanto, concluiu-se que os anabatistas foram perseguidos não só pela teologia diferente, mas pela ideologia que pregavam, quando se recusaram a batizar crianças e lutar contra os turcos. Porém, isso não foi motivado porque eram pobres camponeses, pois seus principais líderes eram membros da elite urbana, e havia seguidores de todos os grupos sociais.

Bibliography: pages 264-277. / This thesis outlines a proposal from an explicitly religious standpoint of the key dimensions of peacebuilding, focusing particularly on mediation and facilitation as a primary task. What is the value of such a study? My initial responses in the paragraphs which follow are made at the broadest possible level: the desperate need for effective peacebuilders in a world torn by violence and the potential for religiously-based peacebuilders to fill that need. I then support this response by examining other reasons for the study: the current inadequacy of religious response to conflicts, the danger of manipulation of religious leadership by other actors, and potential for the insights of religiously-based actors to contribute to the over-all practice of peacebuilding and diplomacy. In addressing the latter question I outline my own understanding of the meaning of "religion", an understanding whose impact on the broad question of peacebuilding I explore throughout the chapters which follow.

Text in German, with summaries in German, English and Xhosa / Includes bibliographical references (leaves 131-138) / In dieser Foschungsarbeit werden zwei theologische Ansätze auf Gemeinsamkeiten und Unterschiede zueinander untersucht. Hierfür wird zunächst die täuferisch-mennonitische Gemeindearbeit auf ihre zugrundeliegende Theologie und Ekklesiologie untersucht. Als nächstes wendet sich der Fokus dem zweiten Ansatz, der Missionalen Theologie zu. Auch hier wird die zugrundeliegende Theologie und Ekklesiologie untersucht. Die notwendige Zuspitzung erfolgt durch die Eingrenzung auf die Entwicklungen in Deutschland. Nach dieser synchronen Herangehensweise können beide entfalteten theologischen Ansätze miteinander verglichen werden. Anschließend werden praktische Folgerungen gezogen, ob und inwiefern beide theologischen Ansätze miteinander kompartibel sind und welche Integrationsmöglichkeiten lohnenswert erscheinen. Hierbei wird die inhaltliche Nähe beider Ansätze deutlich. Die Missionale Theologie scheint der täuferisch-mennonitischen Gemeindearbeit eine Chance zu bieten, durch Ganzheitlichkeit und Kontextualisierung mehr Relevanz für die Gesellschaft zu entwickeln. / In this research, two theological approaches are examined for commonalities and differences. For this purpose, the Anabaptist-Mennonite church work is first examined for their underlying theology and ecclesiology. Next, the focus turns to the second approach, the missional theology. Again, the underlying theology and ecclesiology is examined. The necessary aggravation is achieved by limiting it to developments in Germany. Following this synchronic approach, both unfolded theological approaches can be compared. Subsequently, practical conclusions are drawn as to whether and to what extent both theological approaches are compatible with each other and which integration options seem worthwhile. The content of both approaches becomes clear. Missionary theology seems to offer Anabaptist-Mennonite church work a chance to develop more relevance for society through holistic and contextualization. / Kolu phando, iindlela ezimbini zakwalizwi ziyavavanywa kwizinto eziqhelekileyo kunye nokwahluka. Ukulungiselela le njongo, umsebenzi wecawe yama-Anabaptist-Mennonite kuqala uvavanyelwa isiseko sabo semfundiso yenkolo kunye ne-ecclesiology. Emva koko, ukugxila kugxila kwindlela yesibini, i-theology yobufundisi. Kwakhona, kuyaxilongwa ubuxhakaxhaka besayensi kunye ne-ecclesiology. Ukongezwa okufanelekileyo kufezekiswa ngokunciphisa umda kuphuhliso lwaseJamani. Ukulandela le ndlela ye-synchronic, zombini iindlela ezingachazwanga zenkolo zingathelekiswa. Emva koko, izigqibo ezisebenzayo ziyatsalwa malunga nokuba ingaba iindlela zombini ezi ndlela zenkolo ziyahambelana kwaye yeyiphi indlela yokudibanisa ebonakala iluncedo. Umxholo wezi ndlela zombini ucacile. ITheology yabefundisi ibonakala ngathi inika icawe yama-Anabaptist-Mennonite ithuba lokuphuhlisa ukubaluleka koluntu ngokubhala izinto nangomxholo / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This study investigated the impact that a number of variables within the short-term mission experience had on the beliefs, attitudes and behaviours of Anabaptist young adult mission participants in 24 concepts related to their relationship with God, the Church and world around them. Study participants were drawn from five different Anabaptist denominationally connected short-term mission programs ranging in length from one month to one year. This study used a quasi-experimental pre-test, post-test, follow-up design with non-equivalent groups as well as a non-randomized control group. The 116 study participants filled out a quantitative questionnaire prior to their short-term mission experience, after they returned from their mission experience and again one year after they returned. This longitudinal aspect of the research design measured the relative impact of variables within the short-term mission experience on participants over time. Methodological triangulation was employed that allowed for a variety of quantitative and qualitative tools to be used in better understanding the comparative impact of the short-term mission experience. The questionnaire, short essay response and interviews all incorporated concepts related to the international and cross-cultural impact of the short-term mission experience that have not been systematically analysed in this kind of study before. Response rates remained very high throughout the three stages of data collection and produced a number of significant findings. These findings included the positive impact during the mission experience of: an extensive pre-trip training experience, longer assignments, cross-cultural assignment location, relationally focused assignments, supportive families and churches, and correlation between repeat assignments and strong interest in future full-time mission work. While the positive impact of the short-term mission experience was significant, the post-trip regression in participants' beliefs, attitudes and behaviours one year after returning from the mission experience was also significant. This regression indicates that inadequate attention is being paid to participant re-entry, debrief and follow-up. Short-term mission agencies, participants and local churches need to view the discipleship impact of the short-term mission experience as ongoing. It is counter-intuitive to invest discipleship resources on returning short-term mission participants; however, the data indicates that is where the most significant discipleship challenges are found. / Theology / D.Th.

The thesis traces the beginnings of these reformation movements: Waldensians, Hussites, Unity of Brethren, Lutherans and Anabaptists. It also deals with the situation in Roman Catholic church since all the movements spring out of it. Furthermore the author is answering the question whether these movements have a common denominator, that links them together. If the answer is yes the author also covers what preconditions are necessary for the reformation to occur. Powered by TCPDF (www.tcpdf.org)

This study investigated the impact that a number of variables within the short-term mission experience had on the beliefs, attitudes and behaviours of Anabaptist young adult mission participants in 24 concepts related to their relationship with God, the Church and world around them. Study participants were drawn from five different Anabaptist denominationally connected short-term mission programs ranging in length from one month to one year. This study used a quasi-experimental pre-test, post-test, follow-up design with non-equivalent groups as well as a non-randomized control group. The 116 study participants filled out a quantitative questionnaire prior to their short-term mission experience, after they returned from their mission experience and again one year after they returned. This longitudinal aspect of the research design measured the relative impact of variables within the short-term mission experience on participants over time. Methodological triangulation was employed that allowed for a variety of quantitative and qualitative tools to be used in better understanding the comparative impact of the short-term mission experience. The questionnaire, short essay response and interviews all incorporated concepts related to the international and cross-cultural impact of the short-term mission experience that have not been systematically analysed in this kind of study before. Response rates remained very high throughout the three stages of data collection and produced a number of significant findings. These findings included the positive impact during the mission experience of: an extensive pre-trip training experience, longer assignments, cross-cultural assignment location, relationally focused assignments, supportive families and churches, and correlation between repeat assignments and strong interest in future full-time mission work. While the positive impact of the short-term mission experience was significant, the post-trip regression in participants' beliefs, attitudes and behaviours one year after returning from the mission experience was also significant. This regression indicates that inadequate attention is being paid to participant re-entry, debrief and follow-up. Short-term mission agencies, participants and local churches need to view the discipleship impact of the short-term mission experience as ongoing. It is counter-intuitive to invest discipleship resources on returning short-term mission participants; however, the data indicates that is where the most significant discipleship challenges are found. / Theology / D.Th.

No description available.

Text in German with English and German summaries / Die Kirchen in Europa stehen vor vielschichtigen Herausforderungen. In der kirchlichen Praxis werden vielfältige neue Wege gesucht und ausprobiert. Einer dieser verheissungsvollen Ansätze wurde durch 3DM entwickelt und findet vielfältige Umsetzungen in verschiedensten Regionen und Denominationen der Welt. Auf einen ersten Blick erscheint das Modell von 3DM aufgrund von vielen ekklesiologischen Ähnlichkeiten auch für ein täuferisches Gemeindeverständnis adaptierbar. Diese Studie bringt die leitenden ekklesiologischen Prinzipen des Täufertums mit denselben von 3DM Gemeinschaften ins Gespräch. Bei allen Differenzen zeigen sich die zentralen gemeinsamen Leitthemen Nachfolge, Gemeinschaft und Mission. Das sind wegweisende Dimensionen einer zukunftsfähigen Ekklesiologie jenseits traditioneller konfessioneller Grenzen. Nicht zuletzt sind in dieser Arbeit 11 Fallbeispiele von 3DM Gemeinschaften beschrieben, die ein nachvollziehbares Bild dieses Gemeindemodells geben. / The churches in Europe are facing multilayered challenges. In church life many new approaches are sought and tried out. One of these promising approaches has been developed by 3DM and is being implemented globally in different regions and denominations. On the first glance, due to many ecclesiological similarities the model by 3DM may possibly get adapted to an Anabaptist-Mennonite understanding of the Church. This study brings into conversation the guiding ecclesiological principles of Anabaptist tradition with those of 3DM communities. Despite some differences, the central common themes of discipleship, community and mission were identified as central common themes. These are groundbreaking dimensions of a viable ecclesiology beyond traditional confessional boundaries. Last but not least, 11 case example of 3DM communities are described in this paper, giving a comprehensible picture of this community model. / Practical Theology / M. Th.(Practical Theology)

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)