211 |
More than partnership : a contextual model of an organic-complementary communion in world mission under consideration of kenosisGwinner, Detlef 02 1900 (has links)
With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)
|
212 |
La «koinônia» des Actes des apôtres : analyse structurelle du verset 2,42 et de son contexte d’insertionRoy, Jean-Marie 04 1900 (has links)
Jésus de Nazareth accordait beaucoup d’importance à la commensalité, au point de faire du repas en commun le contexte particulier du double geste sur le pain et le vin accompli à la dernière Cène. Après avoir été réitéré dans son contexte d’origine par plusieurs générations de chrétiens, le rappel de la Cène s’est ensuite complètement dissocié du contexte d’un repas.
Le terme koinwnia utilisé au verset 2,42 du livre des Actes des apôtres désigne-t-il ce repas communautaire autour duquel se déroulaient les rassemblements chrétiens?
Grâce à une analyse structurelle réalisée en entonnoir sur les chapitres 2 à 5 du livre des Actes, le présent mémoire met en relief l’importance des repas communautaires dans la vie de la communauté primitive, tout en montrant que le terme koinwnia a un sens plus étendu que le seul repas en commun, mais tout aussi concret et actif que les trois autres éléments énumérés au verset 2,42. / Jesus of Nazareth used to place much importance on commensality, so much that he wished the common meal to be the particular environment for both actions on bread and wine Jesus did during the Last Supper. For several generations, the memorial of Jesus Last Supper kept on being celebrated in its original context by Christians. But it was later separated from the communal meal.
Does the word koinwnia in Acts 2:42 denote those communal meals during which Christian gatherings were held?
The importance of common meals in the early community will be highlighted here through a funnel-type structural analysis of Acts 2-5. But it will be shown also that the meaning of koinwnia is more extended than the common meal alone, and just as concrete and active as the three other elements listed in verse 2:42.
|
213 |
[en] THE CHORDS OF A SYMPHONY: THE MORALS OF DIALOGUE IN THE THEOLOGY OF BERNHARD HÄRING / [pt] OS ACORDES DE UMA SINFONIA: A MORAL DO DIÁLOGO NA TEOLOGIA DE BERNHARD HÄRINGMARIA INES DE CASTRO MILLEN 07 January 2004 (has links)
[pt] Esta tese é fruto de uma análise hermenêutica crítica dos
fundamentos da Teologia Moral elaborada por Bernhard Häring
que, por suas características e propostas, recebe aqui o
nome de Moral do Diálogo. A Teologia Moral é uma ciência
prática e, por esta razão, é significativo ressaltar que a
construção teórica do Autor tem como sustentação o
cotidiano de sua existência, a narrativa de uma longa e
fecunda vida, que soube fazer do Diálogo uma experiência
acolhida, construída e transmitida. Nele, vida e obra se
fundem e se confundem, para mostrar que o Diálogo é um
caminho ético necessário para a vida da humanidade e que,
por isto, deve ser proposto a todas as pessoas como a
novidade que está presente nas entranhas do ethos cristão,
como a referência de uma religião monoteísta trinitária que
o assume e o realiza na própria fonte. Assim sendo, o
Diálogo não pode também deixar de ser assumido pela Igreja
de Jesus Cristo, como um compromisso ético-moral capaz de
fazer dela um sinal fecundo e promissor do Reino de Deus. O
que se pode dizer é que a Moral do Diálogo, à luz da Lei do
Espírito que dá vida em Cristo, traz elementos novos e
imprescindíveis para a reconfiguração dos fundamentos da
moral cristã e torna-se uma boa notícia para o mundo atual.
As conseqüências que daí decorrem já se fazem sentir. A
moral especial, ao tratar das questões relacionadas à vida
cotidiana dos homens e das mulheres deste tempo, já o faz
numa perspectiva renovada. A liberdade e a fidelidade
criativas são os pressupostos indispensáveis para a
formação de pessoas responsáveis e sadias que, em parceria,
desejam buscar uma vida plena de sentido. A Igreja de Jesus
Cristo não se encontra fora desta perspectiva renovadora. O
acolhimento de sinceras e sadias posturas relacionais, que
garantem o Diálogo como mediação necessária para a re-
elaboração de um modo de ser cristão, mais fraterno e
solidário, é um caminho de grande fecundidade. Este caminho
nos convida a olhar para dentro e para fora de nós mesmos,
na recuperação de uma unidade que se abre para o
acolhimento das enriquecedoras diferenças. Esta não é uma
visão ingenuamente otimista. Existem desafios a serem
vencidos, mas estes não matam a esperança e é ela que nos
permite perceber que, apesar de todas as dificuldades, o
projeto já é vencedor por si mesmo. Os alcances
hermenêuticos da Moral do Diálogo são reais e mostram que
muitos autores brasileiros e latinoamericanos beberam desta
fonte para a elaboração de uma Moral interpelada pelas
situações vividas no Terceiro Mundo, que pedem, de modo
especial, um Diálogo frutuoso em favor da solidariedade que
garanta a dignidade de toda vida humana. / [en] This thesis is the fruit of an interpretative critical
analysis of the bases of Moral Theology elaborated by
Bernhard Häring which, due to is characteristics and
proposals, is here given the name Morals of Dialogue. Moral
Theology is a pratical science and, because of this it is
important to emphasize that the theoretical construction of
the author has as its foundation his day-to-day existence,
the story of a long and productive life, in wich he
perceived how to make Dialogue a welcome experience, which
he built on and transmitted to others. In it, his life and
his work are fused and confused, to show that Dialogue is
an ethical course necessary for the life of humanity and
that it should therefore be recommended to all people as
the novelty that is present at the heart of the Christian
ethos, as the reference of a trinitarian monotheistic
religion which accepts it and carries it out at source.
This being so, Dialogue could not fail to be also accepted
by the Church of Jesus Christ as an ethical-moral commitment
capable of making it a fertile and promissing sign of the
Kingdom of God. What we can say is that the Morals of
Dialogue, in the light of the Law of the Spirit which gives
life in Christ, brings indispensible new elements for the
reconfiguration of the bases of Christian morals, which is
good news for todays world. The consequences of this are
already being felt. The special morals for dealing with
questions related to the day-to-day life of men and women
of these days already does so in a renewed perspective.
Creative freedom and faithfulness are necessary
pressuppositions for the development of responsible,
healthy people who, in partnership, wish to seek a life
full of meaning. The Church of Jesus Christ is not beyond
this perspective of renewal. The ready adoption of sincere
and healthy attitudes in relationships, which guarantee
Dialogue as a necessary mediation for the re-elaboration of
a Christian way of life which is more fraternal and
solidary, is an extremely productive course. This course
invites us to look inside and outside ourselves, in the
recuperation of a unit which is open to welcome enriching
differences. This is not a naïvely optimistic vision. There
are challenges to be overcome, but these do not douse our
hope, and it is this hope that enables us to realize that,
despite all the difficulties, the project is in itself a
victorious one. The interpretative reaches of the Morals of
Dialogue are real and show that many Brasilian and Latin
American authors have drunk from this well to elaborate
morals which are interpellated by the situations
experienced in the Third Word, which demande especially a
fruitful dialogue on behalf of the solidarity which
garantees the dignity of all human life.
|
214 |
A glorious and salutiferous Œconomy ...? : an ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican CommunionRoss, Alexander John January 2018 (has links)
For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.
|
215 |
Business as mission and mission as business : case studies of financially sustainable Christian mission ventures with a focus on Anglican diocese in East AfricaTongoi, Dennis O. 03 1900 (has links)
Anglican dioceses established by The Church Mission Society and other Western founded Christian denominations in East Africa were envisaged to grow and become self-governing, self-propagating and self-supporting. The first two goals(to be self governing and self-propagating) have more or less been achieved. The third goal (the pursuit of self-support) is at a critical stage, especially considering that resources, in terms of funding and personnel, are in decline. This research sought to document the factors that contribute to, or hinder, the role that lay people (business
people in particular) can play in sustaining the ministry and mission of Anglican dioceses.
The research methods chosen for data collection consisted of interactive fieldwork. In this, formal and informal interviews were conducted. The interviewees were selected mainly from Anglican dioceses, with their input being corroborated by Methodists, Evangelical Lutheran and Presbyterian Church leaders from Kenya, Uganda and Tanzania. Interviews were conducted, first, with church leaders who were in office at the time when John Gatu declared a moratorium on Western missionaries in 1974. Next came interviews with leaders of the 1990s and 2000s.
For each leader, a corroborative project was documented. A limited quantitative questionnaire was administered for triangulation purposes.The data were analysed to identify the themes and patterns that emerged.
This phase was followed by an extensive literature review. The research
methodology utilised the Praxis Cycle, developed by Cochrane, De Gruchy and Peterson (1990) in their book, In Word and Deed,which has its roots in the “see, judge, act” method of the Belgian Cardinal, Joseph Cardijn,founder of the Young Christian Workers movement. The analysis allowed me to examine the interplay between business and mission, using the seven-point Praxis Cycle, modified by JNJ Kritzinger (2008:771) to assess the spirituality of BAM and its contribution to
Christian mission. Other movements of the Praxis Cycle are practical projects, theological reflection, contextual analysis, ecclesial analysis, agency and reflexivity.
The literature review was analysed in terms of four primary dimensions: Business as Business (profit maximisation), Mission as Business(profit from philanthropy),Mission as Mission(philanthropy from profits), and Business as Mission (profit for the common good). The fourth dimension was explored as an overarching vision for churches seeking to grow towards financial sustainability. Also considered was how such sustainability could be implemented in the East African context. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
|
216 |
More than partnership : a contextual model of an organic-complementary communion in world mission under consideration of kenosisGwinner, Detlef 02 1900 (has links)
With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
|
217 |
The Spirituality of “Following Jesus” according to the Gospel of John: an investigation of "akoloutheo" and correlated motifsKim, Sean Seongik 04 1900 (has links)
The present thesis explores the Spirituality of following Jesus according to the Fourth Gospel by investigating the whole profile of the term akoloutheo. In particular, this thesis probes what theological implications are communicated by the association of akoloutheo with correlated motifs in the pericopes where it is employed in spiritual connotation. The texts investigated are: John 1:35-51; 8:12; 10:1-42; 12:26; 13:36-14:3; 21:1-19. Each text communicates the particular and manifold aspects of the Spirituality of following Jesus. Yet, the most distinctive aspects of the Johannine Spirituality of following Jesus imparted throughout almost all the research texts can be summarized by “directional” and “relational.” The life of following Jesus is a journey toward a destination to which Jesus leads his followers, that is, into a relationship with the Father by being with Jesus where he is, and by being with him where he goes and will be in glory. It is ultimately participating in the Son’s communion with the Father. Jesus, who was with the Father and in the bosom of the Father, came down (descended) to bring his followers to the Father, and ascends to the Father taking them with him, so they may be with him where he is with the Father in love and glory. / Christian Spirituality, Church History and Missiology / D.Th. (Christian Spirituality)
|
218 |
Discovering the Contemplative Practices, Communication Techniques and Teaching Methods of Holistic Educators Demonstrating Presence with StudentsKaras, Kevin James 26 November 2021 (has links)
No description available.
|
219 |
KG Hammar och Rowan Williams : en studie av två ärkebiskopar ur ett postmodernt teologiskt perspektivMadfors, Ingela January 2009 (has links)
Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande. Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper. / This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.
|
220 |
KG Hammar och Rowan Williams : en studie av två ärkebiskopar ur ett postmodernt teologiskt perspektivMadfors, Ingela January 2009 (has links)
<p>Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande. Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper.</p> / <p>This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.</p>
|
Page generated in 0.0416 seconds