Cette thèse se propose d’étudier la mise en œuvre de la pastorale par les jésuites et par les ordres mendiants (franciscains, dominicains et augustins) au Japon, au cours des XVIe et XVIIe siècles. Ce travail consiste à s’interroger sur les méthodes mises en œuvre par les religieux, ainsi qu’à la vie des chrétientés : le projet de conversion des missionnaires n’est pas analysé en terme quantitatif (y a-t-il eu de nombreuses conversions ?), mais en terme qualitatif : il s’agit de comprendre ce que signifie être un chrétien au Japon pour les missionnaires, mais également pour les convertis. Le propos est organisé en quatre parties. La première partie s’intéresse à la construction de l’espace missionnaire et vise à comprendre la façon dont les religieux s’approprient l’espace japonais, dans le but de faciliter l’enracinement du christianisme au Japon. La seconde partie étudie ceux qui conduisent la pastorale et sont en charge de la chrétienté, afin de repérer un profil de missionnaire spécifique à la mission japonaise. La troisième partie analyse les stratégies mises en place par les missionnaires pour convertir les Nippons, mais également la façon dont ces derniers pratiquent le christianisme et s’approprient la nouvelle religion. Enfin, la quatrième partie vise à mettre en perspective les trois premières, en questionnant la manière dont les missionnaires appréhendent la pastorale et en étudiant la diffusion d’une culture européenne au Japon. / This thesis examines the pastoral work carried out by the Jesuits and the mendicant Orders (Franciscans, Dominicans, Augustinians) in Japan during the 16th and 17th centuries. It analyses the methods developed by the missionaries as well as the lives of the new believers. The missionary project is not analysed in quantitative terms (number of conversions) but in qualitative ones: what does being Christian mean in Japan, for the missionaries, but also for the converts?The study is divided into four parts. The first one deals with the construction of the missionary territory; it aims at understanding how the missionaries manage Japan’s geography in order to help Christianity spread and take root in the country. In the second part, the lives and origins of the missionaries are analysed, allowing for a typical profile to be identified. The third part discusses the strategies deployed by the missionaries to convert the Japanese, and also the way the natives understand pastoral activities and appropriate the new religion. In the fourth and final part, the three first part are put into perspective by studying the way missionaries understood their pastoral work and the way they spread elements of European culture across Japan.

This study sets out to suggest a theological and methodological framework that assists the evangelical movement in Africa, and in Zambia in particular, to engage its missionary task with greater effectiveness. The study is located within the radical evangelical theological tradition. In this regard, firstly, the study posits that the evangelical movement has a heritage of sociopolitical engagement that can be traced back to its origins in the great evangelical awakening of the eighteenth century. Secondly, the study posits that the evangelical movement abandoned its heritage of socio-political engagement during the first thirty years of the twentieth century due to a number of seemingly unrelated factors that, nevertheless, worked in concert. Thirdly, the study posits that during the third quarter of the twentieth century, evangelicalism engaged in a process through which it inadvertently began to recover its heritage of socio-political engagement. This process began with the International Congress on World Evangelisation in Lausanne, Switzerland in July 1974 (Lausanne 1974). It was an inadvertent recovery in that Lausanne 1974 did not set out to recover the lost heritage of evangelical socio-political engagement, but to plan strategically and to encourage evangelicals in the task of worldwide evangelism. However, during the proceedings of Lausanne 1974, a group of radical evangelicals became dissatisfied with the Lausanne Covenant’s proviso on the question of socio-political engagement, in its ‘two-mandate’ approach to the missionary task of the church. This study however, argues that though the Lausanne movement has become a rallying point and the Lausanne Covenant its expression of evangelical unity and purpose, it falls short of providing an adequate theological and methodological framework for evangelical sociopolitical engagement in Africa. The study posits that with key insights from José Míguez Bonino’s theological and methodological works: socio-analytic mediation, hermeneutic mediation and practical mediation, evangelicals in Africa, and in Zambia in particular, will be enabled to engage in its missionary task with greater effectiveness. When these missional tools from Míguez Bonino are engaged, evangelicals in Africa will be equipped to engage a process of missional reflection on the contextual reality and thus engage effectively in missional activities. Employing these key insights from Míguez Bonino, the study argues for a process that will free evangelicalism in Africa from the Northern American and European ‘theological imperialism’ that prevented the development of its own theology and missiology. The study further argues that such a process, as will assist evangelicalism in Africa to free itself from such influence, will invariably lead evangelicalism in Africa to develop a theology and missiology that will be more responsive to the African context. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Le concile de Trente définit à la fin du XVI° siècle les principales réformes à entreprendre afin de restaurer l'image de l'Église. Une nouvelle approche structurelle et humaine est ainsi promue pour répondre aux critiques des protestants et de certains catholiques. La reconquête de la confiance des fidèles par l'Église se traduit par une modernisation et l'instauration de structures ecclésiastiques locales. La formation et l'apprentissage sont placés au centre de la politique menée par la curie romaine et les épiscopats locaux. Ces principes sont soutenus par la résurgence et la fondation de nouvelles compagnies religieuses ou associations laïques, répondant aux besoins quotidiens des populations. Le processus d'évangélisation passe également par la diffusion d'une nouvelle forme d'art capable de susciter un sentiment de grandeur et de richesse. Le baroque s'affirme comme un outil pédagogique indispensable dont les traces, encore actuelles, attestent de la magnificence. Le renouveau du message catholique, suite au concile de Trente, connaît cependant une application relative selon les territoires. Il apparaît à cet égard intéressant d'étudier l'impact de cette contre-Réforme sur la manière de vivre sa foi au sein de trois espaces liés d'un point de vue culturel et géographique que sont la Corse, Gênes et le comté de Nice. / The council of Trent held at the end of the 16th century embodies main reforms to carry out in order to restore the Church’s image. A new structural and human approach is put forward in response to the critics addressed by Protestants and some Catholics. The regaining of the faithful’s trust, wanted by the Church, has led to a modernization and to the creation of local ecclesiastic structures. Training and learning have been put at the center of the policy conducted by the roman Curia and local episcopacies. This principles are supported by the renewal or the creation, of both religious societies and non-religious associations, able to meet the daily requirements of populations. Process of evangelization also goes through spreading of a new type of art, fostering a sense of glory and wealth. By doing so, the baroque asserts itself as a necessary educational tool, traces of which remain present until today and bear witness to its magnificence. However, the renewed catholic message, after the council of Trent, was not put in application equally in all the provinces. In this regard, it is interesting to study the impact of this counter-reformation on the way to live out is faith in this three culturally and geographically linked areas that are Corsica, Genoa and the county of Nice.

Submitted by Bárbara Schneider de Figueiredo (basfigueiredo@gmail.com) on 2018-01-29T18:20:12Z No. of bitstreams: 1 Dissertacao_Barbara_Schneider de Figueiredo.pdf: 1207537 bytes, checksum: 37565704480c1491679314b6a17190d7 (MD5) / Approved for entry into archive by Jacqueline de Almeida null (jacquie@franca.unesp.br) on 2018-01-30T11:59:44Z (GMT) No. of bitstreams: 1 Figueiredo_BS_me_fran.pdf: 1207537 bytes, checksum: 37565704480c1491679314b6a17190d7 (MD5) / Made available in DSpace on 2018-01-30T11:59:44Z (GMT). No. of bitstreams: 1 Figueiredo_BS_me_fran.pdf: 1207537 bytes, checksum: 37565704480c1491679314b6a17190d7 (MD5) Previous issue date: 2017-12-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A evangelização ocorrida no Vice-Reinado do Peru no século XVII representou o projeto empreendido pela Igreja Católica em prol da salvação das almas indígenas e da consolidação de seu poder e influência na América espanhola. A Extirpação de Idolatria, processo político-religioso que se constituiu na busca e destruição dos objetos indígenas ligados a religiosidade ameríndia, como também na supressão dos cultuadores dessas crenças, está ligada a evangelização como uma de suas formas de expressão. Visualizamos que durante o período de atuação do processo de extirpação foi comum à produção de materiais ligados as doutrinas religiosas e a sistematização de informações que pudessem guiar o projeto impulsionado pela Igreja e pelas ordens religiosas presentes no Vice-Reinado. Assim, por meio da análise dos manuais de Extirpação, Extirpación de la idolatría de los indios del Perú de 1621 do jesuíta Pablo José de Arriaga e Carta pastoral de exhortación e instruccion contra las idolatrias de los indios del arcebispado de Lima de 1649 do Arcebispo Pedro de Villagómes, escritos em benefício da evangelização, buscamos compreender, através da comparação dos discursos e da retórica da alteridade, a relação existente entre os escritos de Pablo José de Arriaga e os de Pedro de Villagomez procurando demarcar as suas diferenças e similitudes a fim de sustentarmos nossa hipótese de que as concepções religiosas de cada um fundamentou uma estrutura diferente para o processo de extirpação, modificando assim a edificação do processo de Extirpação de Idolatrias. / The evangelization of the Viceroyalty of Peru in the seventeenth century represented the project realized by the Catholic Church for the salvation of indigenous souls and the consolidation of their power and influence in Spanish America. The Extirpation of Idolatry, a political-religious process that was created in the search and destruction of indigenous objects related to Amerindian religiosity, as well as in suppressing the worshipers of these beliefs, is linked to evangelization as one of its forms of expression. We have seen that during the period of the extirpation process, it was common to produce materials linked to religious doctrines and systematization of information that could guide the project promoted by the Church and by the religious orders present in the Viceroyalty. Thus, through the analysis of the manuals of Extirpation, Extirpación de la idolatría de los indios del Perú, 1621, by the Jesuit Pablo Jose de Arriaga, and Carta pastoral de exhortación e instruccion contra las idolatrias de los indios del arcebispado de Lima of 1649 by the Archbishop Pedro de Villagomez, written for the benefit of evangelization, we seek to understand, through the comparison of the discourses and the rhetoric of alterity, the relation existing between the writings of Pablo José de Arriaga and those of Pedro de Villagomez seeking to demarcate their differences and similarities in order to support our hypothesis that the religious conceptions of each one founded a different structure for the process of extirpation, thus modifying the construction of the process of Extirpation of Idolatries.

Volume 1 : La Breve e Succinta Relatione del Viaggio nel Regno di Congo […] du prêtre capucin Girolamo Merolla da Sorrento, publiée en 1692, est un compte rendu d’une mission d’évangélisation accomplie dans des territoires peu explorés à l’époque comme le Royaume de Kongo, l’Angola et d’autres territoires environnants. La densité des sujets traités dans cet ouvrage et l’opacité de la langue et du style ont nécessité un travail d’édition critique afin de déblayer le terrain, pour un texte qui jusqu’à présent était demeuré presque inconnu et avait été mis en perspective de façon trop succincte. Cette tâche est précisément l’objet du volume 1. Volume 2 : Après avoir réalisé dans le volume 1, l’édition critique de la Breve e Succinta Relatione del Viaggio nel Regno di Congo […], ce volume 2 est l’occasion de contextualiser les éléments disparates et flous du récit afin de les mettre en lumière et de les classer par thèmes. De ce travail d’analyse du texte ressortent, après les mises en garde méthodologiques de circonstance, plusieurs points d’intérêts développés à travers six chapitres. La lecture de cet exposé permet de se familiariser avec l’expansion du christianisme en Afrique, avec la Missio Antiqua des Capucins dont Girolamo Merolla da Sorrento faisait partie et la Sacra Congregatio de Propaganda Fide, qui la propulsa. Elle permet également d’appréhender l’empire colonial lusitain, les dynasties du royaume de Kongo et les imbrications qui se mettent en place entre ces deux univers. Puis, est retracé le périple accompli par Merolla, par mer et par terre, depuis Naples en 1682, dans ses œuvres missionnaires en Afrique, jusqu’à son retour dans sa patrie en 1688 et son nouveau départ en mission. Un tel voyage donne lieu à des épisodes racontés de façon singulière et à la description ethnographique de catégories humaines, animalières et environnementales des plus variées. L’argumentaire traite de deux cultures diverses et d’ordres moraux antagonistes, dont la rencontre suscita troubles, incompréhensions et réactions culturocentristes. En dernier lieu est examiné le sombre tableau qui transparaît dans le récit, entre rejet de l’autre, exploitation coloniale des matières premières et traite transatlantique. / Volume 1: Published in 1692, Breve e Succinta Relatione del Viaggio nel Regno di Congo […] by the Capuchin priest Girolamo Merolla da Sorrento is an account about a mission of evangelization that took place on the Kingdom of Kongo, Angola and other surrounding areas, which were almost unexplored during that time. The density of the topics the book deals with, as well as its linguistic and stylistic opacity required a philological and historical assessment to prepare the way to understand its content, which have remained almost unknown or succinctly analysed until today. Take into consideration the mentioned aspects, a critical edition will be the task of this first volume.Volume 2: After carrying out, in volume 1, the critical edition of Breve e Succinta Relatione del Viaggio nel Regno di Congo […]. This second volume pretends to contextualize the heterogeneous and confused elements within the account. Besides the methodological considerations, this research develops several points of interest through its six chapters. This dissertation introduces important information about the growth of Christianity in Africa by means of the Missio Antiqua of Capuchins, which was promoted by the Sacra Congregatio de Propaganda Fide. Subsequently, it helps to grasp the imbrications set up between the Lusitanian Colonial Empire and the dynasties of the Kingdom of Kongo. Successively, it recounts the journey, by see and by land, carried out by Merolla. The account relates his departure from Naples in 1682, the development of his mission in Africa, his return to his homeland and his second departure to Africa. His journey gave rise to the recounting of astonishing episodes, significant ethnographic descriptions of human categories, as well as explanations on the huge animal variety and environmental diversity. In addition, the reasoning goes toward the encounter of two different cultures and two opposing moral orders will provoke troubles, misunderstandings and culture-centric reactions. Finally, a sombre motif appears within the account: the rejection of the other, accompanied by the colonial exploitation of raw materials and the Atlantic Slave Trade.

The subject of “unreached people” is still debated in Christian circles. Given the vast resources of the Church, it is difficult to understand that there are still people unreached by the gospel. This study views that part of the reason for this is that there is an unequal distribution of Christian mission resources. It thus critically examines the reasons that have been advanced to explain this unequal distribution. Next, it makes an in-depth study of one particular church in Zambia, namely the Pentecostal Assemblies of God (Zambia), which has more than 1400 congregations across the country, by looking at the initiatives it has taken towards reaching the unreached. Chapter 5 reveals that the lack of a clear mission policy and the autonomy of congregations contribute to an unequal distribution of mission resources in the PAOG (Z). The dissertation uses the “praxis cycle” to structure its theoretical framework and research methodology. / Christian Spiritual Church History and Mission / MTH (MSN)

Text in German / This thesis analyses the contextual concepts for Mission in Europe as developed by European churches between 1979 and 1992 by examining their interpretation of European culture and history (,,Europabild") and the corresponding understandings of mission. The main thrust of the Roman Catholic concept of the ,,New Evangelization of Europe" is to understand European-humanist culture as having grown out of christian (Roman Catholic) roots and to interpret the Church as Soul of Europe. Accordingly, New Evangelization means to call Europe back to the Church in order to keep its culture from ruin and to revitalize it. The European branch of the Lausanne Movement took some clues from the Roman Catholic concept, but interpreted them in its own way since 1984. Here European culture is understood in the basic theological tension between ,,bridge" and ,,barrier" for the Gospel in Europe. The aim of mission is the conversion of Europeans to the biblical and present Jesus Christ who is able to give new life and new hope for individual Europeans and European culture. The Conference of European Churches has coined and discussed the concept of ,,Mission of the Churches in a Secularized Europe" since 1986. The Protestant ,,wing" tends to be less critical towards secularized European culture than Orthodox theologians seem to be. Nevertheless both affirm an understanding of mission as encounter with present time European culture in which God is seen at work in various and mysterious ways. Finally the author formulates his conclusions and perspectives for a transforming (of) mission in Europe. The Body of Jesus Christ in Europe needs to be as deeply rooted in biblical revelation as in biblical spirituality in order to live as a missionary and alternative community in the middle of European culture, and in order to not repeat past european-christian inculturations, but to repent and invite Europeans to turn to Jesus Christ to explore fresh ways of life, hope and reconciliation in the middle of European diversity. / Diese Arbeit fragt nach den theologischen und historischen Grundlinien kontextueller Missionskonzepte filr Europa, wie sie zwischen 1979 und 1992 in den Kirchen Europas entwickelt wurden. In einer ein:f:Uhrenden Standortbestimmung werden zunachst Diskontinuitat und Kontinuitat eines auf Europa bezogenen Missionsverstandnisses in der Missions- und Kirchengeschichte dargestellt. Im Hauptteil der Arbeit werden in einem historisch-theologischen Untersuchungsgang die verschiedenen Missionskonzepte fUr Europa nach ihrem Europabild und dem korrespondierenden Missionsverstandnis befragt. Im romisch-katholischen Programm der ,,Neuevangelisierung Europas", das seit 1979 von Papst Johannes Paul II. inspiriert wird, geht es darum, die christliche (romisch-katholische) Kirche als Wurzel und Seele der europaisch-humanistischen Kultur zu erkennen und sich ihr neu zuzuwenden, um so die europaische Kultur vor dem Zerfall zu bewahren. Der europaische Zweig der evangelikalen Lausanner Bewegung hat Impulse aus der romischkatholischen Kirche aufgenommen und seit 1984 in einer Reihe von Konferenzen in eigener Weise fortgefuhrt. Hier wird die Kultur Europas in der Spannung zwischen Silnde und Erlosung und somit als Herausforderung und Chance fUr eine speziell auf die europaische Situation ausgerichtete Mission verstanden. Ziel der Mission ist es, die Europaer zur Umkehr zu Jesus Christus einzuladen, der alleine Grund fUr neues Leben und neue Hoffnung in der Kultur Europas sein konne. Die Konferenz der Europaischen Kirchen, der ein gro.Ber Teil der protestantischen und orthodoxen Kirchen Europas angehOrt, beschaftigt sich seit 1986 in einer Reihe von Studienkonsultationen mit der ,,Mission der Kirchen in einem sirkularisierten Europa". Die protestantischen Delegierten stehen der sirkularisierten Kultur Europas weniger kritisch gegeniiber als die orthodoxen Vertreter. Insgesamt versteht man Mission in Europa als Begegnung mit der europaischen Kultur der Gegenwart, in der man Gottes Wirken entdecken konne. Ausgehend von diesen Ergebnissen werden in einem Schlussteil Grundlinien fur ein erneuerte und erneuernde Mission in Europa formuliert. Die missionarische Gemeinde in Europa heute braucht die Verwurzelung in der biblischen Offenbarung und in biblischer Spiritualitat, um als Mit-, Gegenund Fur-Kultur inmitten von Europa nicht zu einer Riickkehr zu vergangenen christlichen Inkulturationen, sondern zur Umkehr zum lebendigen Christus einzuladen, der neues Leben und neue Hoffnung schenkt und Versohnung inmitten aller europaischen Verschiedenheit moglich macht. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Made available in DSpace on 2015-03-26T13:44:22Z (GMT). No. of bitstreams: 1 texto completo.pdf: 676494 bytes, checksum: 89f8b663933c2338ecdb0e492693a90c (MD5) Previous issue date: 2011-03-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / We believe that the claimant may make use of reason and emotion in order to persuade the interlocutor. Therefore, in this work we intend to identify, analyze and compare the discourse strategies within two religious celebrations, a Mass (Homily) and a worship of the Church Assembly of God (Evangelization), aiming at the argumentation through reason (logos) and the argumentation through emotion (pathos). In the field of reason, we will investigate the delocutive, allocutionary and illocutionary modalities; the reasoning modes; the discourse proceedings; the nomination; the qualification; the identities; the narrator s statutes and point of views. In the area of emotion, we will investigate the tone of voice, the lexical selection; the inversions; the exclamations; the interjections; the metaphorical expressions as well as the three modalities afore mentioned. At the end of the work, we noticed that few are the differences between the Homily and the Evangelization concerning reason. However, the preacher appeals greatly to emotion. Thus, the preacher, besides using reason, also uses emotion more intensively than the Father, which seems to make the believer more willing to accept his thesis, generating a higher capture of new believers. / Acreditamos que o sujeito argumentante pode se valer da razão e da emoção para persuadir o outro. Assim, neste trabalho, pretendemos identificar, analisar e comparar as estratégias discursivas em duas celebrações religiosas, uma missa (Homilia) e um culto da Assembleia de Deus (Pregação da Palavra), tendo como foco a argumentação pela razão (logos) e a argumentação pela emoção (pathos). No âmbito da razão, investigaremos as modalidades delocutiva, alocutiva e elocutiva; os modos de raciocínio; os procedimentos discursivos; a nomeação; a qualificação; as identidades; os estatutos e os pontos de vista do narrador; já no âmbito da emoção, o tom de voz, aseleção lexical; as inversões; as exclamações; as interjeições; as expressões metafóricas e também as três modalidades referidas acima. Ao final do trabalho, percebemos que poucas são as diferenças entre a Homilia e a Pregação no que tangem à razão. No entanto, o pregador faz um apelo maior à emoção. Então, o pregador, além de se valer da razão, recorre à emoção de um modo mais intenso do que o padre, parecendo deixar o fiel mais predisposto a aceitar as teses, promovendo, consequentemente, uma maior captação de fieis.

The topic of the thesis is reflection of the conception of evangelization and its realization in the Salesian youth centres. It consists of two parts: the theoretical and the practical one. The first of them describes the evolution of the role of religion in the society in periods usually described as modern and postmodern. Then the meanings of the word evangelization and their relationships with other key words are introduced through some of the important church doctrinal documents set out afte

This diploma thesis is concerned with characteristics of evangelization in Czech media in the year 2015. On the basis of the turning points in Christian life in the 20th century, their key documents while being aware of the privatized spirituality in post-modern Europe, decline of institutional religion and a complete change in lifestyle this diploma thesis analyses the "communication strategy" of the church that should appeal to readers unaware of the Gospel message. The practical part of thesis has two sections. The content analysis quantifies the manifestations of the mission aim in chosen print and on-line media, such as selected journalistic genres, main and side themes, using headline rhetoric, visual element and also by references to Christian communities or by publishing contact details of spiritual authorities. The qualitative semiotic analysis of a smaller number of texts then constitutes paradigmatic models of print and on-line media based on most frequent codes and the focus on self- evangelization among the Christians themselves and to encourage them to spread the Gospel in many ways. Interviews with people, who work for church as communication specialists are attached to the diploma thesis. These specialists are often in contact with the outside world. Actual information about...