No description available.

No description available.

Thesis (D. Min.)--Fuller Theological Seminary, 1983. / Text in Korean with English summary. Includes bibliographical references (p. 122-129).

Thesis (doctoral)--Humboldt-Universität, Berlin, 2005. / Includes bibliographical references (p. 201-208).

The purpose of the study is to investigate and analyse the role and status of women in the Ethiopian Evangelical Church Mekane Yesus (EECMY) holistic ministry. Although since 1973 the EECMY has made some effort to support women’s ministry by passing a number of different policy decisions to authorise women’s involvement in different Church ministries, women are still silenced in various areas in ministry. The study, therefore, thoroughly examines and analyzes where, how and why women are silenced in the EECMY ministry. Findings from my fieldwork suggest a number of areas of ministry where women are silenced and demonstrate substantial reasons for this silencing. The study reveals that women are denied opportunity to participate fully in four key areas of decision-making, evangelism, leadership and ordained ministry for theological and cultural reasons. The investigation shows that women experience exclusion through under-representation and restricted participation in various areas of EECMY’s holistic ministry, but particularly in top leadership roles. Findings show that theological arguments are used to subordinate women with the effect that in the home, church and wider public spheres they are relegated to domestic rather than strategic roles. The study then seeks to respond to these cultural and theological barriers which exclude women from ministry by proposing a theology that is inclusive and liberating. It does this by means of seminal texts and Gospel stories about women. Further, it directly challenges oppressive texts, such as 1 Cor. 14:34-35, 1 Tim. 2:11-15 and Gen. 2, 3, which are used to oppress women in ministry and legitimise men’s authority over women and keep them in submission. By using liberative texts, such as 1 Cor. 11:5, Gal. 3:28 and Gen. 1:27, as lenses through which the other texts may be read, women can find a scriptural basis for their full involvement in the ministry of the Church using the gifts that God has given them. In order to realize this vision, the thesis proposes adoption of a series of principles which emerge from the liberative texts, including conscientization, engendered theological education and partnership. Embracing these principles will lead women in the EECMY to develop and engage in practical strategies to gradually bring about positive change so that the barriers of patriarchy will be dismantled and women will achieve full representation and participation in public, strategic and valued areas of ministry.

Thesis (Th. M.)--Regent College, 2006. / Abstract and vita. Includes bibliographical references (leaves 198-204).

Thesis (D. Miss.)--Trinity Evangelical Divinity School, 2001. / Abstract. Includes bibliographical references (leaves 267-276).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2002. / Abstract. Includes bibliographical references (leaves 168-173).

This research is based on the contemporary worship life of the South Central Synod (SCS) of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The worship life of the SCS congregations has been disrupted since 1991 because of the impact of the charismatic movement on the traditional Lutheran worship of the SCS and related tensions. The EECMY is the church that was founded by the European Lutheran Churches. Therefore, it adheres to the Lutheran theological tradition, which limits religious authority to Scripture and emphasizes the New Testament’s teaching of conversion, new birth, and justification by grace through faith. Lutheran theological tradition does not emphasize the necessity and possibility of the charismatic gifts as part of faith practice. Any tendency to receive and experience charismatic gifts outside of Scripture and sacraments has not been addressed for traditional Lutheran worship. Rather, such experiences were strongly rejected by Lutheran confessional documents (SA III: viii). Being one of the units of the EECMY, SCS was founded on this theological tradition and assumes it for its theology and practice. The SCS traditional worship, therefore, does not recognize charismatic worship and experiences of related manifestations as necessary parts of faith practice. Since 1991 the charismatic movement has introduced the congregations to traditionally neglected charismatic worship and experiences of charismatic gifts such as prophecy, revelations, speaking in tongues, physical healing, discerning spirits and miracle working. The receiving and experiencing of these gifts have become almost a normal part of worship in the congregations. This has impacted the congregations to the extent that they consider their own traditional worship structure as contradictory to devotional worship and deeper spiritual experience. Yet the traditionalists of the congregations reject charismatic worship and related experiences of the manifestations. These distinct views have caused tensions and disruption between the members those who want freedom of worship and changes to the traditional formalism, and those who wish to maintain the traditional form of worship. Thus, the purpose of this study is to explore this situation and the history that has brought it about. Having examined this, the research discusses the nature and impact of the charismatic movement and its effects on traditional Lutheran worship in the SCS, together with offering some potential contextually appropriate proposed solutions.

Lona ngumbiko ngelucwaningo lolwentiwe ngalendzabakati yekufika kweLivangeli eSwatini, liletfwa belumbi labamhlophe lababetitfunywa teliVangeli laMvelinchanti. Kulandzela sembulo inkhosi Somhlolo leyabanaso sivela enkhosini vase Zulwini, titfunywa teliVangeli tatseleka eSwatini ngekumenywa yinkhosi Mswati wesibili. Emkhatsini wato kwakukhona Nkosazana Malla Moe, umsunguli weLibandla LeVangeli eSwatini, lokunguyena lolucwaningo lugcile kakhulu kuye, asahambisa tindzaba taJesu emaSwatini emdzabu. Livetile leliphepha kutsi emaSwati atemukela ngelisasa lelikhulu titfunywa teliVangeli. Ngabe sizatfu lesimcoka lesenta loko kwabakutsi letitfunywa betibapha boshukela, netiswayi, nemasekeni? Cha, kwakujulule kunaloko. Imfihlakalo kwaba kutsi inkholo yemdzabu lecuketse emagugu enhlakanipho elukholo yayise iwuvukutile umhlaba wanotsa, walungelela kutsi lembewu yenkholo yebuKrestu nayi hlanyelwa ichume itsele titselo. EmaSwati abukhandza lobuyanga lobabuvetwa yinkholo yemdzabu bucedzeka ngoba bebusitfunti salokukhulu lokutako. Loko kwenta kutsi noma letitfunywa betinemaphutsa, lebetiwacondzile nalebetingakawacondzi, emaSwati atikhandza letitfunywa kutitja letibutsakatsaka, kodwa letiphetse igolode. Ngekufundza tincwadzi emitapeni leyehlukeni, nanekufuna imivo yebantfu leyehlukene, kubekhona imicondvo letsite lolucwaningo loluyitfolile, leveta lentsambo letsekeleta letinkholo letimbili. Loko kube yinkhomba yekutsi emaSwati attkhandza emukelekile enkholweni yebuKrestu, ase ayayitsatsa lendzaba yeliVangeli yaba ngeyabo nabo. Konkhe loku lokungetulu, kucuketfwe ngemakhasi lasitfupha alolucwalingo. Lamakhasi acale etfule ingcikitsi yalolucwalingo, bese achaza ngalokufinciwe imvelaphi yesive semaSwati nekutsi sikuphi lamuhla, bese etfula inkholo yemdzabu netingoni tayo, kanye nekufika kwenkholo yebuKrestu. Emakhasi lamabili ekugcina atfula imivo yebantfu labehlukene ngebudlelwane emkhatsini waletinkholo letimbili bese ayasonga. Ngineletsemba kutsi lomcukutfu Iona utakuba lusito esiveni semaSwati, kulesitukulwane salamuhla nakusasa, ngoba uveta lolunye luhlangotsi olungenta kutsi liSwati Iibe neligcabho ngemvelaphi yalo, nangenkholo yalo yemdzabu. Futsi nemalunga elibandla leVangeli, kanye neKrestu onkhana atawukwati kutsi lelibandla lichamukaphi. Nalomunye asangachubeka acwalinge kutsi likuphi lamuhla liBandla leVangeli. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.