Thesis (D. Min.)--Temple Baptist Seminary, 2007. / Abstract. Includes bibliographical references (leaves 96-101).

Thesis (D. Min.)--Temple Baptist Seminary, 2007. / Abstract. Includes bibliographical references (leaves 96-101).

This study offers a practical theology of evangelism for black churches in an increasingly postmodern American cultural context. As a postmodern politics of difference challenges the traditional construction of black racial identity and religious pluralism challenges the basis of Christian confessional commitment, the black church must reassess what it means to bear witness to a distinctive black Christian faith tradition. As a work in practical theology, this reflection emanates from a consideration of how these issues manifest in a concrete situation. Specifically, the dissertation investigates the practices and self-understanding of three historically black collegiate gospel choirs (HBCGCs) affiliated with predominantly white major research universities in the greater Boston area. The descriptive analysis of these HBCGCs and the ecclesiological discussion that follows assume a reflexive quality whereby the research on HBCGCs contributes fresh insights regarding the nature of black Christian community within a racially diverse and religiously pluralist social context even as the praxis of HBCGCs is subjected to critique through the normative gaze of black theology. This dialogue includes voices from black postmodern cultural criticism in order to develop a black postmodern ecclesiology that preserves the distinctiveness of the black Christian tradition through the exercise of narrative discipline while embracing a reconstructed notion of communal solidarity that is strengthened by difference. From this black postmodern ecclesiology, evangelism emerges as the ecclesial practice of extending the church’s communal witness across the boundary lines between church and world through mutually critical transformative exchanges. The study brings black postmodern ecclesiology into conversation with cross-cultural missional theology and postliberal communalism to arrive at a narrativist confessional approach to evangelism that affirms the particularity of the Christian gospel while recognizing the work of the Spirit outside the church. The descriptive analysis of HBCGCs aids in imagining the practical implications of this approach as they creatively embody aspects of the communal life of black churches, thereby providing unique extra-ecclesial spaces within which mutually critical transformative exchanges occur between those for whom the black Christian tradition is normative and those for whom it is not—risky exchanges the outcomes of which are unpredictable, yet beautiful and joyful.

The theme of the MTh is the research of the Christian political responsibility in terms of an evangelical position. The first step is to examine the historical political background of evangelical engagements, whereas the focus is especially on the German development. The second step analyses theologically where to locate political and social barriers. It creates an overview in what way (or to what extend) the bible shows and discusses socio-political topics. Furthermore the theological base for political actions describes (themetizes) the relation between the (institution) church and the (governing) state, the understanding of salvation and God’s kingdom and also questions of eschatology. Ahead of the evangelical approach of political theology, the last chapter describes the difference from liberation theology and models of contextual theology. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Este trabalho ocupa-se com o uso da Web 2.0 no inter-relacionamento evangélico. A abordagem tem como característica norteadora a preocupação com o processo de evangelização que envolve mecanismos de cognição e fé que interferem no viver social do indivíduo. Nessa perspectiva, procura-se mostrar que a Web 2.0 é um viés em expansão contemporaneamente, sendo um mecanismo proativo no processo de evangelização, destacando assim, sua importância e aplicabilidade nesse intuito. Estabeleceu-se como objetivo principal a reflexão em relação ao uso dos meios midiáticos no processo de ir e levar a palavra de Deus a todos os lugares (Mt 28.18- 20). O grande diferencial oriundo dessa nova possibilidade para o evangelismo é o de oferecer opções de espaço, de atores, de tempo e fluxos, funcionando como um novo palco, possibilitando interações em níveis nunca antes imaginados. / This research analyzes the use of Web 2.0 in the evangelical interrelationship. The approach is guided by the concern with the process of evangelization which involves mechanisms of cognition and faith that interfere in the individuals social living. Under this perspective, we aim to show that web 2.0 is a means that is in expansion contemporaneously, being a proactive mechanism in the process of evangelization. For this reason, its importance and applicability are highlighted. The established main goal of this research is the reflection concerning the means of media used in the process of going and taking Gods word to all places (Matthew 28, 18-20). The huge difference that arises from this new opportunity for evangelism is the capacity to offer options in terms of space, actors/agents, time and flows, functioning as a new stage, enabling interactions at levels that were never thought before.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação apresenta um princípio de teorização acerca do Teatro da Encarnação, uma prática artística e missionária desenvolvida pelo autor em seu la- bor pastoral, e sua relação com a teologia da Missão Integral. Sob a visão de uma dupla encarnação na figura do boneco, o Teatro da Encarnação é uma manifestação corporeificada do lúdico infantil, onde o adulto e a criança transformam-se em seres que dialogam num espaço de significados compartilhados. Como esse teatro encar- nado é uma apropriação missionária do teatro de animação, sendo uma manifesta- ção artística que mantém enorme semelhança com o ato de brincar, o abordaremos inicialmente como técnica, falando do ator, do boneco e da criança, a partir do en- contro do mundo concreto do adulto com a hermenêutica lúdico-sincrética da crian- ça. E posteriormente, a partir da filosofia da Vida de Michel Henry e da teologia da Missão Integral, o abordaremos como um potente meio de apreensão dos saberes próprios da Vida, que, em sua auto-doação a nós, constrói um universo simbólico rico em experiências, onde ambos podem ver-se como seres nascidos na vida, num espaço kenótico de múltiplas possibilidades de interação e transformação. / This dissertation presents an introduction to the theorization on the Incarna- tion Theater, an artistic and missionary practice developed by the author in his pasto- ral labor, and its relation with the theology of Integral Mission. Under the notion of a double incarnation by the puppet, the Incarnation Theater is a bodily manifestation of children's ludic or playful behavior, where the adult and the child become beings who dialogue in a space of shared meanings. As this incarnated theater is a missionary appropriation of animated theater, and as an artistic manifestation has great similari- ties with the act of playing, we will approach it initially as a technique, speaking of the actor, the puppet and the child, starting from the encounter of the concrete world of the adult with the ludic-syncretic one of the child. After, starting from the Philosophy of Life of Michael Henry and the Integral Mission theology, we will approach it as a powerful means of apprehension of knowledges of life itself, which, in its self-giving to us, builds a symbolic universe rich in experiences, where both adult and child can see themselves as life-borne, in a kenotic space of multiple possibilities of interaction and transformation.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2016-09-30T21:10:37Z No. of bitstreams: 2 Tese - Rosiane Dias Mota - 2016.pdf: 11660205 bytes, checksum: bbd0a0b4d2b5b2141e4a6dbe5ab02a29 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-10-03T12:56:01Z (GMT) No. of bitstreams: 2 Tese - Rosiane Dias Mota - 2016.pdf: 11660205 bytes, checksum: bbd0a0b4d2b5b2141e4a6dbe5ab02a29 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-10-03T12:56:01Z (GMT). No. of bitstreams: 2 Tese - Rosiane Dias Mota - 2016.pdf: 11660205 bytes, checksum: bbd0a0b4d2b5b2141e4a6dbe5ab02a29 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-05-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The Kalunga Quilombo Community, located in the Historic and Heritage Site of the Kalunga SHPC, in the north and northeast regions of the state of Goias, Brazil, consists of a rural community. This is a community facing an undeveloped condition living on the margins of society which has its history and identity mostly described and reported by government agencies and by other institutions in general. Kalunga people usually used to have their way of life and territorial identity built from within based on a collective self-view and perceptions, permeated by different cultural practices associated with popular Catholicism. However, in recent decades this community has faced an evangelization process led by Protestant agents. Their actions initially sporadic became increasingly recurrent resulting in the opening of Protestant Churches within the limits of the Kalunga territory. By taking into account these factors and context, the main approach of this thesis is a critical reading of an expanding Protestantism over a traditional community; an analysis to be done within the perspective of the Geography. Issues addressed by this study are related to religious discourses, identity conflicts, the reinterpretation of cultural practices, among other things that involve the local culture and territorial identity of the Kalunga. It has as a general objective to analyze the influence of the Protestantism on the Kalunga Community with special attention given to the production of the sacredness of the Protestant space, as well as the reframing and the new meanings of the territorial identity and practices of converted Kalunga, and the cultural landscape as perceived by the Quilombo dwellers. The proposal is to investigate the new set territorial relations by under-positioned Kalunga after the incursions of the Protestant Church and the religious speeches made by the preachers, and the way the Quilombo discourse reframes the community territorial identities. As part of the study, it was chosen ‘space’, ‘territory’ and ‘landscape’ as categories. The methodology was split into method and methodological tools. The chosen method permeated the cultural geography in densifying spiritualist approach as presented by Andreotti (2002; 2003). Literature review and field research were the methodological tools. For assessing the data, it was used discourse analysis based on Orlandi (2005), Foucault (1986, 1996 and 1999), Fernandes (2005), and Possenti (2002). And as part of the procedures, it was offered insights on the relation between religion and the geographical categories: living space, territory, territoriality, territorial identities, and cultural landscape. A historical analysis on the spread of Christianity, including in Brazil, as well how this religion reached the traditional communities. A reading ofthe Kalunga way of life and on how the religious discourse propitiated a reinterpretation of its territorial practices and identities, as well as of its cultural landscapes is part of this investigation. This study was the identification ofnew forms of territorial relations established in the Kalunga site with the introduction and spread of Protestantism. The converted Kalunga feel themselves much closer to outsiders due to common religious bonds, to social benefits, and to spiritual aspects and experiences, and yet, conversely, in reason of conflicting ideas evolved from religious discourses, the converted Kalunga experienced blinking periods of strong and weak bonds with non-converted Kalunga. Yet, it was found that the Quilombo community converted to Protestantism has reframed the structures of its beliefs according to new dogmas and religious creeds as discursively conformed. / A Comunidade Quilombola Kalunga, situada no Sítio Histórico e Patrimônio Cultural Kalunga – SHPC, regiões norte e nordeste do estado de Goiás, consiste em uma comunidade rural. Trata-se de um povo em uma condição subalterna, os quais vivem às margens da sociedade, e possuem sua história e identidade descritas por meio de narrativas oficiais de órgãos governamentais e instituições de modo em geral. Contudo, esse povo tem seu modo de vida e sua identidade territorial construídos dentro de um imaginário coletivo, permeado por distintas práticas culturais associadas ao catolicismo popular. Nas últimas décadas essa comunidade passou a ser evangelizada por agentes protestantes. As ações destes, inicialmente esporádicas, se tornaram cada vez mais frequentes, isso culminou na abertura de Igrejas Protestantes nos limites do território Kalunga. Neste contexto, a temática principal desta tese está relacionada a uma leitura geográfica sobre o protestantismo e essa comunidade tradicional. São abordadas questões voltadas para os discursos religiosos, os conflitos identitários, a ressignificação de práticas culturais, entre outras que envolvem a cultura local e a identidade territorial Kalunga. Tem-se como objetivos gerais analisar a influência do protestantismo na Comunidade Quilombola Kalunga, ressaltando a produção da sacralidade do espaço protestante, da ressignificação de práticas territoriais e identitárias do Kalunga convertido, e da paisagem cultural lida pelo quilombola. Assim como também se propôs a investigar as novas relações territoriais estabelecidas pelo Kalunga subalterno após a entrada da Igreja Protestante frente aos discursos religiosos proferidos pelos pastores, e de que forma o discurso do quilombola retrata a ressignificação de suas identidades territoriais. Escolheu-se como categorias espaço, território e paisagem. Dividiu-se a metodologia em método e instrumentos metodológicos. O método escolhido permeou a abordagem da geografia cultural adensando na espiritualista apresentada por Andreotti (2002, 2003). Utilizou-se como instrumentos metodológicos a pesquisa bibliográfica e a pesquisa de campo. No tratamento dos dados realizouse a análise dos discursos com base em Orlandi (2005), Foucault (1986, 1996, e 1999), Fernandes (2005), e Possenti (2002). E, como procedimentos uma reflexão sobre a relação da religião com as categorias geográficas: espaço vivido, território, territorialidades, identidades territoriais, e paisagem cultural. Uma análise histórica é feita sobre a expansão do cristianismo, inclusive no território brasileiro e como essa religião atingiu as comunidades tradicionais. Uma leitura do modo de vida Kalunga e de que forma o discurso religioso proporciona uma ressignificação das suas práticas territoriais e identitárias, e de suas paisagens culturais, é também concernente a este estudo. Com este estudo houve a identificação de novas formas de relações territoriais estabelecidas no Sítio após a entrada do Protestantismo. O Kalunga convertido se aproxima com o “de fora” por causa da identificação religiosa, dos benefícios sociais, de aspectos e experiências espirituais, e ora se aproxima, ora se distancia dos “de dentro” por causa dos conflitos de ideias gerados pelos discursos religiosos. Verificou-se, ainda, que o Quilombola ao se converter ao Protestantismo ressignifica as estruturas de suas crenças de acordo com os novos dogmas e doutrinas religiosas apreendidos discursivamente.

The topic of my study is: The Christian witness in the context of poverty, with special reference to South African Charismatic Evangelicals. The big challenge that I am addressing is the endemic poverty that is facing our entire nation. The issue of the Christian’s response to poverty needs to be addressed adequately. In this case, particularly, the focus is on the response of the Charismatic Evangelical Church to the plight of the poor. Poverty is more than just a theoretical theological question. Poverty is about existential problems faced by real people in their struggle for freedom from powerlessness and marginalization. Therefore, I seek to reflect on the many human faces of poverty in South Africa, highlighting the causes of poverty and the unique experiences of the poor. I am also exploring the theological foundations of the Church and its witness amongst the poor. Reading through the Scriptures one discovers the foundational principles that are imperative in defining the Church’s mission, ministry and message. This is followed by a theological reflection on key aspects of poverty eradication in the 20th Century. This includes a reflection on relief, development, transformation and sustainability. These concepts have all influenced various responses of Christians in dealing with the issue of poverty in their witness. Poverty should not continue unabated in the Christian community, the very people who received the commission to minister to the poor in their suffering from the Lord Jesus Himself. Throughout the centuries, the Church was challenged to minister to the poor in distress. The challenge has not disappeared. In our time, in our country, also in the circles of Charismatic Evangelical Christians, we are called to respond to the cry of the poor. Thus, in this study I present a brief background to the Charismatic Evangelicals in South Africa, looking at their fundamental teachings and theology, and the development of their missiological thinking when facing the realities of poverty. This is followed by their practical responses to poverty, based on a report on interviews that have been conducted with various leaders within the Charismatic Evangelical Church, which often has been accused of being apolitical and socially irrelevant. Finally, I reflect on the conclusions that I have drawn on how the Charismatic Evangelical Churches have reconceptualized their Christian Witness amongst the poor. I examine the manner in which they have pursued an empowering ministry in poor communities, and how they have consolidated their theological and practical positions in their ministry to eradicate poverty. / Thesis (PhD)--University of Pretoria, 2006. / Science of Religion and Missiology / unrestricted

The purposes of this study were to discover the current status of church administration of the Evangelical Churches of West Africa (ECWA) and to offer recommendations. In order to achieve these purposes, an extensive review of the professional literature dealing with church administration and management was conducted, and a questionnaire was constructed and categorized into the following broad areas of church administration: (1) church government, (2) educational leadership (3) evangelism and missions, (4) financial management, and (5) general administration. The following conclusions were drawn: 1. Management of church affaris under the four administrative church councils appears to be less than effective. 2. Professional local church leadership appears to be weak. 3. Strategies regarding recruitment of missionaries and mission finances appear weak. 4. The ECWA appears to lack both an acceptable criteria and specified groups for evaluation of theological programs. 5. Better financial management is one of ECWA's major areas of need. 6. Written personel guidelines and job descriptions are a critical need in ECWA church administration. 7. The need for effective communication may be one of the major problems facing ECWA.

Evangelical churches hold evangelism as a hallmark of their movement, but evangelism and conversion rates are in decline. Might this decline be the result of absent or inadequate evangelistic equipping on the part of the church? This project presents a phenomenographic analysis and critique on how congregations are being equipped for evangelism. It employs both surveys of congregational members as well as pastoral leaders. Follow-up interviews with pastoral leaders have also been used to clarify findings from the initial surveys. These interviews have been analyzed to discover the qualitatively different understandings that are evident in the data regarding the phenomenon of evangelistic equipping. These understandings are categorized, and a description of each category type is provided. The results of these findings provide a more expansive understanding of the equipping task and offer specific ways in which the task of evangelistic equipping can be expanded to serve the Evangelical church better.