Text in German / Das Thema Gemeindezucht war allen Reformatoren ein Anliegen. Seit einigen Jahren ist es nach einer Hochphase in der Periode der dialektischen Theologie in der Evangelischen Kirche um das Thema Gemeindezucht sehr ruhig geworden. Es findet, von Ausnahmen abgesehen, in der Evangelischen Kirche weder eine theoretische Reflektion noch eine praktische Anwendung von Gemeindezucht statt. Etwas anders ist es in der täuferisch-mennonitischen Kirchenfamilie. Das Anliegen Gemeindezucht wird dort nach wie vor sehr hoch bewertet. Allerdings herrscht, so scheint es, eine große Unsicherheit, wie denn Gemeindezucht konkret, verantwortlich und sachgemäß zur Anwendung kommen kann. Die wenige veröffentlichte Literatur zur Kirchenzucht erschöpft sich meist in einer Darstellung und Diskussion der Bibelstellen zum Thema. Theologische, ekklesiologische und kirchengeschichtliche Überlegungen fließen in der Regel nicht in die Literatur ein. Das Ziel dieser Forschung ist es, einen Beitrag zur Schließung dieser Lücke zu leisten. Außerdem sollen Schlussfolgerungen erarbeitet werden, die es ermöglichen, dass Gemeindezucht in täuferisch-mennonitischen Kirchen verantwortlich zur Anwendung kommen kann. Es handelt sich bei dieser Forschung im ersten Teil um eine Literaturstudie. Der zweite Teil ist eine Fallstudie mittels Dokumentenanalyse zur Kirchenzucht in der Täufergeschichte. Um zu den Praxisimpulsen zu gelangen, wird das Thema Gemeindezucht anhand von fünf Leitfragen aus drei Perspektiven evaluiert und dann synthetisiert bzw. diskutiert. Diese drei Perspektiven sind die täuferische Ekklesiologie, das Neue Testament und die Täufergeschichte. / The issue of church discipline was a concern for all reformers. Whereas the discussion of this issue had its peak during the period of dialectic theology, it has become very quiet around this subject within the Protestant Church. With some exceptions, neither theoretical reflection nor practical application of church discipline is taking place within the Protestant Church. The situation is, however, a little bit different within the Anabaptist-Mennonite church community. Anabaptist-Mennonite Churches view the matter of church discipline with a relatively higher level of importance. However, great uncertainty seems to persist with respect to the question of how to apply church discipline in a practical, responsible and appropriate way. The limited literature published on the subject of church discipline is often restricted to a mere description and discussion of corresponding Bible references. As a rule, one does not include theological, ecclesiological and church-historical reflections within this literature. The purpose of this research is to close this gap by achieving well-founded conclusions which will make it possible for Anabaptist-Mennonite Churches to, once again, apply church-discipline responsibly. The first part of the research includes a literature review. The second part is a case study using document analysis. In order to arrive at practical impulses, the subject of church discipline will be evaluated, assuming from five central questions, from three different perspectives and synthesized or discussed. These three perspectives are the Anabaptist-Mennonite ecclesiology, the New Testament and the Anabaptist-Mennonite church history. / Practical Theology / M. Th. (Practical Theology)

Text in German / Das Thema Gemeindezucht war allen Reformatoren ein Anliegen. Seit einigen Jahren ist es nach einer Hochphase in der Periode der dialektischen Theologie in der Evangelischen Kirche um das Thema Gemeindezucht sehr ruhig geworden. Es findet, von Ausnahmen abgesehen, in der Evangelischen Kirche weder eine theoretische Reflektion noch eine praktische Anwendung von Gemeindezucht statt. Etwas anders ist es in der täuferisch-mennonitischen Kirchenfamilie. Das Anliegen Gemeindezucht wird dort nach wie vor sehr hoch bewertet. Allerdings herrscht, so scheint es, eine große Unsicherheit, wie denn Gemeindezucht konkret, verantwortlich und sachgemäß zur Anwendung kommen kann. Die wenige veröffentlichte Literatur zur Kirchenzucht erschöpft sich meist in einer Darstellung und Diskussion der Bibelstellen zum Thema. Theologische, ekklesiologische und kirchengeschichtliche Überlegungen fließen in der Regel nicht in die Literatur ein. Das Ziel dieser Forschung ist es, einen Beitrag zur Schließung dieser Lücke zu leisten. Außerdem sollen Schlussfolgerungen erarbeitet werden, die es ermöglichen, dass Gemeindezucht in täuferisch-mennonitischen Kirchen verantwortlich zur Anwendung kommen kann. Es handelt sich bei dieser Forschung im ersten Teil um eine Literaturstudie. Der zweite Teil ist eine Fallstudie mittels Dokumentenanalyse zur Kirchenzucht in der Täufergeschichte. Um zu den Praxisimpulsen zu gelangen, wird das Thema Gemeindezucht anhand von fünf Leitfragen aus drei Perspektiven evaluiert und dann synthetisiert bzw. diskutiert. Diese drei Perspektiven sind die täuferische Ekklesiologie, das Neue Testament und die Täufergeschichte. / The issue of church discipline was a concern for all reformers. Whereas the discussion of this issue had its peak during the period of dialectic theology, it has become very quiet around this subject within the Protestant Church. With some exceptions, neither theoretical reflection nor practical application of church discipline is taking place within the Protestant Church. The situation is, however, a little bit different within the Anabaptist-Mennonite church community. Anabaptist-Mennonite Churches view the matter of church discipline with a relatively higher level of importance. However, great uncertainty seems to persist with respect to the question of how to apply church discipline in a practical, responsible and appropriate way. The limited literature published on the subject of church discipline is often restricted to a mere description and discussion of corresponding Bible references. As a rule, one does not include theological, ecclesiological and church-historical reflections within this literature. The purpose of this research is to close this gap by achieving well-founded conclusions which will make it possible for Anabaptist-Mennonite Churches to, once again, apply church-discipline responsibly. The first part of the research includes a literature review. The second part is a case study using document analysis. In order to arrive at practical impulses, the subject of church discipline will be evaluated, assuming from five central questions, from three different perspectives and synthesized or discussed. These three perspectives are the Anabaptist-Mennonite ecclesiology, the New Testament and the Anabaptist-Mennonite church history. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Made available in DSpace on 2015-03-03T11:52:43Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-08-29Bitstream added on 2015-03-03T12:07:08Z : No. of bitstreams: 1 000809397.pdf: 663108 bytes, checksum: 9c859e20c205232f1b06ade76702896e (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Em 1536, por solicitação do rei Dom João III, o Papa autorizou a instalação do Tribunal do Santo Ofício em Portugal. Este, durante sua existência, que durou até o ano de 1821, contou com quatro Regimentos promulgados em 1552, 1613, 1640 e 1774, nestes constava as normas de administração do Tribunal, do direito penal e do direito processual penal. O objetivo desse trabalho é analisar, a partir da perspectiva da história e da sexualidade, as normas de conduta sexual presentes nesses manuais e a forma de aplicação das mesmas na sociedade colonial brasileira, visando elucidar se as referidas normas se constituíam como educação sexual imposta aos colonos brasileiros. Para analisar a aplicabilidade dessas regras de conduta sexual, fizemos uso das confissões coletadas durante as visitas de Heitor Furtado de Mendonça, às capitanias da Bahia e Pernambuco, entre os anos de 1591 e 1595. Em nossa análise dos Regimentos, por diversas vezes, fomos remetidos às normas de conduta sexual presentes nas Ordenações do Reino, compêndio de leis civis portuguesas. A constante citação dessas leis nos permitiu concluir que normas de conduta sexual eram impostas no Brasil Colônia tanto pela Igreja como pelo Estado. / En 1536, por requerimiento del rey Don João III, el Papa autorizó la instalación del Tribunal del Santo Oficio en Portugal. Durante su existencia hasta el año 1821 contó con cuatro Reglamentos, promulgados en 1552, 1613, 1640 y 1774, en ellos aparecían las normas de administración del Tribunal, del derecho penal y del derecho procesal penal. El objetivo de este trabajo es analizar, a partir de un enfoque centrado en la historia de la sexualidad, las normas de conducta sexual presentes en estos manuales, así como su forma de aplicación en la sociedad colonial brasileña. Con ello se pretende dilucidar si las citadas normas formaban parte de la educación sexual impuesta a los colonos brasileños. Para analizar la aplicación de estas reglas en la conducta sexual, haremos uso de las confesiones recogidas a lo largo de las visitas de Heitor Furtado de Mendonça a las capitanías de Bahía y Pernambuco durante los años de 1591 a 1595. En el análisis de los Reglamentos se observa con frecuencia la remisión a las normas de conducta sexual presentes dentro de las Ordenanzas del Reino, código que recoge a modo de compendio las leyes civiles portuguesas. Las constantes referencias de estas leyes nos ha permitido concluir cuáles fueron las normas de conducta sexual impuestas en la Colonia brasileña, tanto por la Iglesia como por el Estado.

Orientador: Paulo Rennes Marçal Ribeiro / Banca: Andreza Marques de Castro Leão / Banca: Lourdes Madalena Gazarini Conde Feitosa / Resumo: Em 1536, por solicitação do rei Dom João III, o Papa autorizou a instalação do Tribunal do Santo Ofício em Portugal. Este, durante sua existência, que durou até o ano de 1821, contou com quatro Regimentos promulgados em 1552, 1613, 1640 e 1774, nestes constava as normas de administração do Tribunal, do direito penal e do direito processual penal. O objetivo desse trabalho é analisar, a partir da perspectiva da história e da sexualidade, as normas de conduta sexual presentes nesses manuais e a forma de aplicação das mesmas na sociedade colonial brasileira, visando elucidar se as referidas normas se constituíam como educação sexual imposta aos colonos brasileiros. Para analisar a aplicabilidade dessas regras de conduta sexual, fizemos uso das confissões coletadas durante as visitas de Heitor Furtado de Mendonça, às capitanias da Bahia e Pernambuco, entre os anos de 1591 e 1595. Em nossa análise dos Regimentos, por diversas vezes, fomos remetidos às normas de conduta sexual presentes nas Ordenações do Reino, compêndio de leis civis portuguesas. A constante citação dessas leis nos permitiu concluir que normas de conduta sexual eram impostas no Brasil Colônia tanto pela Igreja como pelo Estado. / Resumen: En 1536, por requerimiento del rey Don João III, el Papa autorizó la instalación del Tribunal del Santo Oficio en Portugal. Durante su existencia hasta el año 1821 contó con cuatro Reglamentos, promulgados en 1552, 1613, 1640 y 1774, en ellos aparecían las normas de administración del Tribunal, del derecho penal y del derecho procesal penal. El objetivo de este trabajo es analizar, a partir de un enfoque centrado en la historia de la sexualidad, las normas de conducta sexual presentes en estos manuales, así como su forma de aplicación en la sociedad colonial brasileña. Con ello se pretende dilucidar si las citadas normas formaban parte de la educación sexual impuesta a los colonos brasileños. Para analizar la aplicación de estas reglas en la conducta sexual, haremos uso de las confesiones recogidas a lo largo de las visitas de Heitor Furtado de Mendonça a las capitanías de Bahía y Pernambuco durante los años de 1591 a 1595. En el análisis de los Reglamentos se observa con frecuencia la remisión a las normas de conducta sexual presentes dentro de las Ordenanzas del Reino, código que recoge a modo de compendio las leyes civiles portuguesas. Las constantes referencias de estas leyes nos ha permitido concluir cuáles fueron las normas de conducta sexual impuestas en la Colonia brasileña, tanto por la Iglesia como por el Estado. / Mestre

When Joseph Smith founded the Church of Christ in April 1830, he also established the framework for councils, the decision-making mechanism of the early Church. Early councils included a group of men holding the priesthood and often included a congregation. They would gather and make authoritative decisions, including if someone accused of wrongdoing was guilty and should receive formal disciplinary action. As the Church grew, Smith further developed this council system. Elders and high priests frequently formed councils, which gradually gave way to bishop's councils. In 1834, high councils began to establish an appellate court where disgruntled Church members could appeal their case. Later, Smith formed other disciplinary bodies and gave them limited jurisdictional authority. Depending on where they lived, Church members utilized different councils. Kirtland and Missouri principally used a bishop and high council, while other outlying congregations relied primarily on elder and high priest councils. Notwithstanding these organizational differences, early Church councils exhibited several consistent patterns. They encouraged individuals to reform their behavior, provided progressive rights to women and children, and inspired confidence in the system, even though Church leaders sometimes disagreed with individual rulings. Although often overlooked, early Church councils played a pivotal role in protecting and developing Church orthodoxy and orthopraxy.

No description available.

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Systematic Theology & Theological Ethics / D.Th. (Theological Ethics)

素來教會史的研究論述，多半是以「授方」—「宣教者」的角度，對所掌握的史料進行耙梳、權衡、取捨與評論，因而勾勒呈現的圖像從重心、成就到進展、變化皆以授方為依歸與主軸。我嘗試以相對（而非相斥，且可有力補足授方觀點）的「受方」—「受教者」的角度與史料，討論在基督宗教信仰實踐至關重要的議題：從保存完整的後浦堂會議事錄來探究關於「教會懲戒」的議題。 本論文作為一種呈現「受方」觀點（相對於「授方」觀點）的論述，同時也是一種地區教會史的建構嘗試。在進入論題核心的同時，注重教義與宗教傳統層面的梳理之外，也探求當地信徒如何承受、消化、進而發展重要的信仰質素、價值與行動。對於宗教教義層面，我梳理希伯來經文（或稱舊約）與新約裡關於教會與懲戒的相關經文，確定教會懲戒在信仰經典裡的脈絡、意義、作法與要求，並兼論及兩約之間（主要以死海古卷裡的昆蘭社群規條為本）的相關文獻。宗教傳統層面我從天主教的教會法典開始，依序檢視、比較與後浦堂會的發展相關的美國歸正教會、加拿大長老會（做為英國長老會的替代）與台灣基督長老教會等相關法規的處理模式。 另一方面，配合後浦堂會之形成、發展所處的歷史脈絡與其留下的完整議事記錄，我掌握了後浦堂會所有的教會懲戒記錄，呈現教會懲戒在後浦堂會發展歷程中在頻率、項目分配與消長等方面的實際情形，並將各懲戒事項之宗教教義與傳統論據與在現實中的法律、文化的相關處置作對照，凸顯受方面對真實的信仰—文化衝突時的取捨歷程。 我在論文研究過程中發現，後浦堂會議事錄裡的教會懲戒記錄最頻繁的施行高峰，恰恰是後浦堂會本身所處閩南大會的教勢發展大脈絡的最優進期（1903 至1912 年）。這一方面證明教會懲戒的正確施行，必當在教會處於信仰深深內化且質素高、內部彼此愛的關係豐厚與處理問題能力強的情態，另一方面也印證後浦教會在創立早期的確在上述各個方面有早熟而令人印象深刻的展現。自1866 年以降新教的金門島域福音工作，亟待方家更細緻綿密的史料整理與刻畫，更希望教會界願意開放議事錄等資料供學界進行嚴謹之學術研究與保存，以裨益地區教會史之建構。 / There are two specific approaches in the research of church history. One is the approach of the Givers / Preachers, focusing on 5 Ws (Who When Where What How) issues of the evangelization process, dealing with historical figures and events, and analyzing interactive relations in between these two factors mainly caused by or related to the side of the Gospel Conveyers. The other is the approach of the Receivers / Converts, an approach that the researchers will also use the 5Ws, concentrate on the converts instead of focusing on the conveyers. This approach is more and more common these days especially for the Chinese scholars. This thesis is not only an examination from the receivers’ point of view of how new Christian converts carried out the missionaries’ message by proceeding the actual practices of church discipline toward local converts in their cultural-religious context, but also an attempt of tracing the history of the Quemoy / Kinmen Churches. First of all, in the doctrinal-traditional aspect I have surveyed the biblical context (the Hebrew Scriptures or the Old Testament, and the New Testament) , related non-biblical sources, with the Church Laws like the Canon Law (the Roman Catholic Church), the Book of Church Order (the Reformed Church in America), the Book of Forms (The Presbyterian Church in Canada) , Bylaws (the Presbyterian Church in Taiwan) about church discipline and other cultural sources dealing with the secular treatments to these subjects. Secondly in the practical aspect, I have abstracted related Minutes of church discipline from the consistorial records of Au-Po congregation (between 1900 and 2000 C.E.), and found the period that church discipline being processed most frequently, was the time during 1903-1912: the most fruitful and powerful period of Christian Churches in China. However, the impressive manner shown in these records could be an illustration of the depth of the internalized messages for Protestant believers in Quemoy.

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)